Politeuphuia. WITS COMmon wealth. Newly corrected and augmented.  

Si tibi difficilis formam natura negavit,  
Ingenio formae damna repende tuae.   
Printed by I. R. for Nicholas Ling, and are to be sold at the West door of Paul's. 1598.   

To his very good friend, Master I. B. N. L. wisheth increase of happiness.  
SIR, what you seriously began long since, and have always been very careful for the full perfection of, at length thus finished, although perhaps not so well to your expectation, I present you with, as one before all most worthy of the same, both in respect of your earnest travail therein, & the great desire you have continually had for the general profit. My humble desire is, that you would▪ take into your kind protection, this old and new burden of wit, new in this form and title, though otherwise old, and of great antiquity, as being a methodical collection of the most choice and select admonitions and sentences, compendiously drawn from infinite variety, divine, historical, poetical, politic, moral, and human. As for the envious and overcurious, they shall the less trouble me, sith I know there is nothing in this world but is subject to the Erynnis of ill disposed persons, whose malice is as fatal as the dart of Shafalus, or Paris shaft, which neither a seavenfold-shielde, nor Vulcan's cunning workmanship, nor Pallas Aegis can avoid. Thus humbly craving pardon for my boldness, beseeching GOD daily to increase the affection you bear to learning, I take my leave.  
Yours most assured▪ to command, N. Ling.   

To the Reader.  
Courteous Reader, encouraged by thy kind acceptance of these first labours, I have boldly adventured to present thee with this second edition▪ solent primi faetus rerum horriduli esse, et in suaviores sed amaeni magis et grati subsequaces. Some new heads I have inserted, corrected many where I found it necessary, and almost every one in some sort augmented. Which if happily they shall please the dainty stomachs of our humorous age, (than the which nothing is more hard) I shall think my second travails well employed, & be gently thereby invited, hereafter to publish somewhat else in this kind for thy pleasure and profit. Then from thy gracious censure, let Wits commonwealth draw her perpetual privilege, that like Alcinous fruits it may still flourish in the fair Summer of thy gentle favour, and ever triumph in despite of envies raging Winter.  
N. L.   

In Politeuphuian Decastichon.  

MYstica qui sophiae, cultae quadrantia vitae,  
Ingenij varios flores, rimaris, et ardes:  
Intemerata legas huius monumenta laboris.  
In quo feruentem mentis sedabis orexim  
Hoc duce Mercurio, caelesti numine plenus,  
Vertice sublimi feries arcana polorum  
Et facile rapidas fauces vitabis Auerni.  
Omnia sunt in hoc: musis aptissima sedes,  
Virtutis morumque Pharos Cynosur a vaganti  
Ingenij, genij, mentis, rationis acumen.   
R. A.   


LEt ●im who in desire Wits wealth embraces,  
Here stand & gaze, where well behold he may  
A heavenly troup of matchless Nymphs & Graces,  
Their silver arms in sacred fount display,  
Whose parts all fair, and equal to their faces,  
Make their naked beauty their most rich array.  
Nor think I lead him with a vain suppose,  
Inviting him unto this resting place,  
Whence flows a river of smooth running prose,  
Whose streams, conceits (like virgins) interlace,  
Amongst green leaves so grows the Damask rose,  
So Diamonds golden Tablets do enchase.   
T. M.   


THE curious eye that over-rashly looks,  
And gives no taste nor feeling to the mind,  
Robs it own self, & wrongs those laboured books  
Wherein the soul might greater comfort find;  
But when that sense doth play the busy Bee,  
And for the honey, not the poison reeds,  
Then for the labour it receives the fee,  
When as the mind on heavenly sweetness feeds;  
This do thine eye; and if it find not here  
Such precious comforts as may give content,  
And shall confess the travail not too decree,  
Nor idle hours that in this work were spent,  
Never hereafter will I ever look  
For thing of worth in any moral book.   
M. D.   

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

WITS COMMON WEALTH.  
Of God.  
Definition. God the beginning of all things, the Idea and pattern of all good, is that Almighty omnipotence, which wanteth beginning & ending: which being made of none, hath by his own power created all things.  
WHere God putteth to his hand, there are no men so mighty, no beasts so proud, no sea so deep, that can resist his power.  
As a Prince will not suffer that another be called King in his realm, so likewise God will not permit, that any other in this world should be honoured but he only.  
Without the understanding of the will of God by his word, our sight is but blindness, our understanding ignorance, our wisdom foolishness, and our devotion devilishness.  
God will not suffer man to have the knowledge of things to come; for if he had a prescience of his prosperity, he would be careless, and understanding of his adversity, he would be senseless.  
God who hath made all mortal things, hath authority to dispose them, even with the same power wherewith he hath created them.  
As much do we owe unto God for the dangers from which he delivereth us, as for the great wealth and dignities whereunto he hath always raised us.  
Men may order war, but God giveth the victory.  
Where Virtue doth raise to honour, there God fails not to establish the dignity.  
God is called a Well, both because he hath all good things from himself, & also for that he doth communicate from thence with his creatures, without any hindrance to himself; for GOD ministereth to all, lacking nought, and receiving nothing of any man.  
God in his Church is a most bright sun, which ariseth upon such as fear him, and goeth down from them that are careless and profane.  
As it is a most certain token of death, saith Hypocrates, if the sick man dream that the visible sun is hidden or obscured, so a most certain death of the soul is at hand, if our sun Christ be darkened, by the abolishing or corrupting of the true doctrine.  
The treasures of vices are in us, the abundance of goodness in God.  
The greatness of God is more seen in mercy then in punishment.  
God useth us not as our offences deserve, but as his mercy willeth.  
God deals in one sort with the sinner, in an other manner with the just; to the sinner he pardoneth his offence, and from the just he takes away the occasions of his sin.  
Epirus King of Arcadia, for breaking up of Neptune's Temple, was strooken blind.  
Mardorus spoiling Circe's temple, was strooken mad, with all his soldiers.  
Alexander's soldiers seeking to spoil the Temple of the same Goddess, were slain with lightning.  
The Sibarites, desirous to know from Apollo, how long their prosperity should last, were answered, that so soon as they began to prefer men before God, their state should be destroyed.  
Brennus' the captain of the French, entering the Temple of Apollo, and spoiling it, was strooken with madness, and slew himself.  
Scipio's soldiers that rob the Temple at Tolossa, died all miserably.  
As it is impossible with one & the same eye to behold heaven and earth, so it is as impossible with one disordinate will, to love God & the world.  
Like as God surmounteth all other creatures, so the remembrance of him, surmounteth all other imaginations.  
God is high, if thou lift thyself up unto him he flieth from thee; but if thou humblest thyself unto him, he cometh down to thee.  
God's doctrine is the rule of prudence, his mercy the work of justice, and his death the standard of patience. Bernard.  
The Resurrection of Christ, to the dead is life, to the Saints glory, to sinner's mercy.  
Simonides, the more he studied to know what God was, the harder still it seemed unto him.  
If God help, he is merciful, if not, we must not think him unjust.  
Divinity cannot be defined.  
The operation of God is threefold, creation, formation, consummation.  
God is eternity, and therefore not found, but of such as continually seek him.  
God although he be omnipotent, could never make a creature equal to himself.  
The Lord of hosts, is called God the Father; the Son is the image of the Father. The Father & the Son known, the goodness of them both, which is the holy Ghost, is made manifest. Augustine.  
jupiter est quodcunque vides, quocunque moveris.  
Quae Deus occulta esse voluit, non sunt scrutanda, quae autem manifesta fecit, non sunt neganda, né et in illis illicité curiosi, et in istis damnabiliter inveniamur ingrati.   

Of Heaven.  
Defi. Heaven is generally taken for that part of the world which is over our heads, a place full of divine residence, and that Land where the faithful after this life expect their portion and inheritance.  
Heaven is the seat of GOD, and the Earth is his footstool.  
Heaven is the seat of glory, the habitation of Angels, the resting place of the faithful; fair beyond thought, and glorious beyond report.  
We deem it hard to know the things on earth, and find the objects of our eyes with toil, but who can search the secrets of the heavens?  
Heaven is neither infinite in form nor figure, but one in nature.  
Heaven, as it had his creation of nothing, so it shall be dissolved to nothing.  
The disposition and places of the Heavens, are not of power to express our good or bad fortunes.  
No man knoweth the property of the fixed stars, neither their natures, & therefore no man can judicially speak of their effects.  
Neither hath the ear of man heard, the eye seen, nor the tongue able to express, what joys the Elect possess in heaven.  
As Hell is the place of all horror, so Heaven is the Haven of all rest.  
Heaven is the habitation of the Elect, the throne of the judge, the receipt of the saved, the seat of the Lamb, the fullness of delight, the inheritance of the just, and the reward of the faithful.  
From Heaven our souls receive their sustenance divine.  
Heaven is the church of the Elect, the soul of the just, & field of the faithful.  
He is most miserable that is denied to see the Sun shine, and he is most accursed to whom God denieth his heavenly favours.  
It is hard to live well, easy to die ill, hard to obtain Heaven, easy to keep from thence.  
None knoweth better how great is the loss of Heaven, than they that are judged to live continually in Hel.  
A good life begetteh a good death, and a good death a glorious inheritance in heaven.  
The way to heaven is narrower than the way to hell.  
In gloria caelesti mira serenitas, plena securitas, aeterna felicitas.  
Esque Dei sedes, nisi terra, et pontus, et aer,  
Et coelum, et virtus, superos quid querimus ultra?   

Of Angels.  
Defi. Angels are indeed nothing else but the divine messengers of the will of God, for so much the word signifieth.  
ANgels, at all times, and in all places, behold the face of our heavenly Father.  
Self-love, the ruin of the Angels, is the confusion of men.  
Angels are careful of men's actions, protectors of their persons, lightners of their souls, and conductors in their journeys.  
Angels were created of God, immortal, innocent, beautiful, good, free, and subtle; of the essence of God himself.  
Angels have their habitation in Heaven, their eyes fixed on the majesty of GOD, their tongues form to his praises, and themselves only in him.  
The Angels exceed not in desire, desire not because they want not, want not in beholding their Creator. Ambr.  
Angels intend two things, the first is the glory and service of God, the second, is the health and salvation of his Children.  
Angels are the comforters, instructors, and reformers of men.  
Angels are Tutors of the Saints, Heralds, of Heaven, and Gardiants of our bodies and souls.  
The Angels have charge to conduct men, wisdom to instruct men, and grace to preserve men.  
Angels were the first creatures that ever God made.  
Angels, wheresoever they are sent, do always behold the face of God.  
There are nine orders of Angels; Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubins, Seraphins. Tho. Aqui.  
Angels were of the light created, with the light ordained, to serve God, who is the Lord of light.  
Angels, Sun, Moon, stars, and other celestial motions, confirm and approve a superior Deity.  
The divine nature of Angels, suffereth neither change nor end, for they are immutable and divine.  
All the world is the Temple of God, and all Angels his ministers.  
Every true Minister, is a true Angel, and their tongues bear the embassage of the most high God.  
The love of men is written on the bosoms of Angels.  
Angeli sic foris exeunt, ut internis contemplationis gaudijs non priventur.  
Apostatae Angelo similis efficitur homo, qui hominibus esse similis dedignatur.   

Of Virtue.  
Defi. Virtue is a disposition and power of the reasonable part of the soul, which bringeth into order & decency the unreasonable part, by causing it to propound a convenient end to it own affections and passions; whereby the soul abideth in a comely and decent habit, executing that which ought to be done according to reason; briefly, it is a proportion and uprightness of life, in all points agreeable to reason.  
HE that desireth to be called virtuous, it is first requisite that he be good, therefore in the account of reputation, it is more worthy to be called virtuous, than noble or reverend, for that the one title descends together with dignity, and the other is the reward of the work which we use. So that it falls out in good experience, that this title of Virtue, is of many men desired, but of very few truly deserved.  
Virtue maketh a stranger grow natural in a strange Country, and vice maketh the natural a stranger in his own Country.  
Virtue is health, vice is sickness.  
Virtue is a stranger upon earth, but a citizen in heaven.  
Take away discretion, and virtue will become vice.  
Virtue is the beauty of the inward man.  
Virtue laboureth like the sun to lighten the world.  
To forgive, is no less virtue in Princes, when they be offended, then revenge a vice in the common sort when they be wronged.  
Virtue goes not by birth, nor discretion by years, for there are old fools, & young counsellors.  
It proceedeth of a more noble courage and virtue to conquer our own unlawful affections, then to give an onset upon the Camp of an enemy.  
Virtue is the Queen of labours, Opinion the Mistress of fools, Vanity the pride of Nature, and Contention the overthrow of Families.  
As by nature the Cedar will be tall, the Diamond bright, and the Carbuncle glistering, so Virtue will shine, though it be never so much obscured.  
Virtue maketh men on the earth famous, in their graves glorious, and in the heavens immortal.  
Virtue is not obtained in seeking strange countries, but in amendment of old errors.  
Virtue is more acceptable, by how much the more it is placed in a beautiful body.  
Pythagoras compareth Virtue to the letter Y, which is small at the foot, & broad at the head; meaning, that to attain Virtue, it is very painful, but the possession thereof passing pleasant.  
A good man, though in appearance he seem needy, yet by virtue he is rich.  
Virtue is a thing that prepareth us to immortality, and makes us equal with the heavens. Socrates.  
The first step to virtue, is to love virtue in another man.  
Virtue while it suffereth, overcometh.  
Virtue cannot perfectly be discerned without her contraries, nor absolutely perfect, without adversity.  
Virtue is better, and more certain than any Art.  
The actions of Virtue do so much affect the beholder, that he presently admireth them, and desireth to follow them.  
A man endued with virtue, merriteth more favour than a man of much wealth.  
Virtue maketh a man rich, though he be poor in worldly substance.  
It is no less virtue to keep things after they be gotten, then to get them.  
Virtue in general, is a Castle impregnable, a river that needeth no rowing, a Sea that moveth not, a treasure endless, an Army invincible, a burden supportable, an everturning spy, a sign deceitlesse, a plain way fail less, a true guide without guile, a Balm that instantly cureth, an eternal honour that never dieth. Mar. Aurelius  
Laudo factam de necessitate virtutem, sed plus laudo illam, quam elegit libertas, non inducit necessitas.  
— Virtus medio jacet obruta caeno,  
Nequitiae classes candida vela ferunt.   

Of Peace.  
Defi. Peace is the quiet and tranquillity of kingdoms, burying all seditions, tumults, uproars, and factions, and planting ease, quietues, and security, with all other flourishing ornaments of happiness.  
Dear and unprofitable is the peace, that is bought with guiltless blood.  
They justly deserve the sword of War, which wilfully refuse the conditions of peace.  
Peace flourisheth where reason ruleth, & joy reigneth where modesty directeth.  
Peace is the end of war, honour the joy of peace, and good government the ground of them both.  
As the living members of the body united together, maintain life, and divided hasten death, so Citizens in a Commonweal, by their concord maintain the state, but by their hatreds destroy it.  
Concord in a City, is like harmony in music.  
Concord of many maketh one.  
True peace, is to have peace with virtue, and war with vice.  
Peace asketh no less wisdom to conserve it, than valiantness to obtain it.  
The colour of ●eace maketh the war more secure, for who suspect least, are soon prevented.  
The French, samed for their incredible covetousness, have oftentimes s●ld their country for bribes, but seldom ratified their peace with honour.  
Archidamia the Spartan Lady, seeing her Country suppressed by the covetousness of the Magistrates, and Pyrrhus triumphing in their miseries, entered the Senate house with a naked sword in her hand, and in the name of all the Ladies, chid the heartless Lords, for suffering themselves to live, their Country being overthrown, and they like to lose their liberty.  
Pyrrhus' entering Sicily, possessed with hope of some peace, afterward surprised the country, and enthralled the inhabitants thereof by tyranny.  
Peace from the mouth of a Tyrant, is oftener promised then performed.  
The countenance declareth man's inclination to peace, and the austerity of Marius' countenance being an Infant, was ominous to Rome in his old age.  
It is a point of godly wisdom, to be at peace with men, at war with vices.  
To rule an estate, is a heavy burden, but to undergo peace is an easy carriage.  
Concord maketh small things mightily to increase, but discord maketh great things suddenly to decay.  
To fly from peace which we should earnestly pursue, is to follow discord and our own destruction.  
That thing is more esteemed which is obtained by peaceful words, then that which is gotten by forcible violence.  
Nemo vires suas in pace cognoscit si enim bella desunt, virtutum experimenta non prosunt. Quas homini novisse datum est pax una triumphis pax optima rerum Inuneris melior: pax custodire salutem, Et cives aequare potens.  Sil. Ital.  

Of Truth.  
Defi. Truth is that certain and unfallible virtue which bringeth forth all goodness, revealeth the creation of the world, the power of our Creator, the eternal crown of bliss we hope for, and the punishment▪ allotted for our misdoings. It is a virtue through which we are inclined to speak no otherwise with our tongue, than we think with our heart.  
TRuth stands not upon the tongues of men, nor honour upon the frowns of authority.  
There is nothing so secretly hidden, but time and truth will reveal it.  
Truth seemeth sometimes, at the first, to be▪ very dark, hard, and displeasant, but at the length it appeareth most bright, lovely, and comfortable. Plotinus.  
Truth is the guide of all goodness.  
Truth may be oft blamed, but never shamed, and virtue suppressed by slander, will at last appear without blemish.  
The dissolving of a doubt, is the finding of the truth.  
Truth is the law of all Arts.  
Truth hath two companions, wisdom, and constancy.  
Truth is the messenger of God, which every man ought to reverence for the love of her Master.  
Truth only among all things, is privileged, in such wise, that when the time seemeth to have broken her wings, then as immortal she taketh her force.  
The purest Emerald shineth brightest when it hath no foil, and truth delighteth most when it is appareled worst.  
God did not cover nor hide the truth under a Mountain, to the end that none but such as toiled for her might find her: but as with the heavens, he hath environed the earth and the hells; so hath he covered the truth with the vail of his charity, which whosoever will knock at the heavenly door might enter in.  
The end of Grammar is to speak aptly and agreeably, and the end of speech, society, of Rhetoric, to carry all men's minds to one opinion: of Logic, to find a truth amidst many falsehoods; all other Arts do likewise tend to truth.  
Speech is but the shadow of effect, which as Euripides sayeth, agreeing with the truth, is single, plain, without colour or counterfeit.  
Pharamonde the first King of France, was named Warmond, which signifieth truth.  
Truth feareth nothing more than to be hid, she careth for no shadowing, but is content with her own light.  
Truth is a virtue that scaleth the heavens, illumineth the earth, maintaineth justice, governeth commonweals, kills hate, nourisheth love, and discovereth secrets.  
Truth is a sure pledge, not impaired, a shield never pierced, a flower that never dieth, a state that fears not fortune, and a port that yields no danger. Cicero.  
Truth is health that is never sick, a life that hath never end, a salve that healeth all sores, a sun that never setteth, a moon that is never eclipsed, an herb that is never withered, a gate that is never locked, and a voyage that never breeds weariness.  
Truth is such a virtue, that without it, our strength is weakness, our justice tyrannous, our humility traitorous, our patience dissembled, our chastity vain, our liberty captive, and our piety superfluous.  
Truth is the Centre wherein all things repose, the card whereby we sail, the wisdom whereby we are cured, the rock whereon we rest, the lamp that guideth us, and the shield which defendeth us.  
Truth is the ground of Science, the scale to Charity, the type of eternity, and the fountain of grace.  
By truth the innocent smileth before the judge, and the traitor is discovered before he is suspected.  
Truth is a good cause, and needs no help of oratory, and the least speech deserves the best credit.  
Qui veritatem occultat et qui mendacium prodit, uterque reus est: ille, quia prodesse non vult: iste quia nocere desider at.  August. 
Non 'bove mactato coelestia numina gaudent:  
— Sed quae praestanda est, et sine teste fides.   

Of Conscience.  
Defi. Conscience, generally is the certain and assured testimony which our souls carry about with them, bearing witness of what we speak, think, wish, or do: it is to the wicked an accuser, a judge, a hangman, and a rope; to the godly, a comfort, reward, and aid against all adversities.  
A Guilty conscience is a worm that biteth and never ceaseth.  
The conscience once stained with innocent blood, is always tied to a guilty remorse.  
Conscience is a worm that fretteth like the Seres wool, secretly and deeply; easily gotten, and hardly worn out.  
Where the conscience is drowned with worldly pomp and riches, their wisdom is turned to foolishness.  
He that frameth himself outwardly, to do that which his conscience reproveth inwardly, wilfully resisteth the law of God.  
Plato writeth that many when they are in health, do think all but toys which is spoken of hell, but at the point of death, when their conscience pricketh them, they are troubled and vexed out of measure, calling their former life into mind.  
The conscience is wasted, where shipwreck is made of faith.  
A good conscience is the only liberty.  
The conscience is a book wherein our daily sins are written.  
A good conscience is a continual quietness.  
Although the consciences of many seem to be seared with an hot iron, as if it were void from all feeling of sin; yet at the point of death it is awakened; yea, and it driveth the miserable soul to desperation.  
We shall carry nothing with us out of this life, but either a good or a bad conscience.  
Discern discreetly, and practise reverently those things that are good, that thine own conscience may be clear, and others by thy doings not offended.  
A clear conscience needeth no excuse, nor feareth any accusation.  
None is more guilty than he whose conscience forceth him to accuse himself.  
To excuse one's self before he is accused, is to find a foul crack in a false conscience.  
Conscience beareth little or no sway, where coin brings in his plea.  
The conscience loaden with the burden of sin, is his own judge, and his own accuser.  
Whereas any offence is committed through ignorance, or any other violent motion: the causes that increase the same being cut off, penitence and remorse of conscience presently followeth.  
The Philosophers account those men incurable, whose consciences are not touched with repentance for those sins which they have committed.  
There is no greater damnation than the doom of a man's own conscience.  
The conscience of the wicked shall tremble like the leaf of a tree shaken with every wind, but the conscience of a good man shall make him bold and confident.  
The violence of conscience cometh from God, who maketh it so great, that man cannot abide it, but is forced to condemn himself.  
The Furies which Poets feign to revenge evils, figure the torments of evil consciences.  
A wicked conscience pursueth his Master at the heels, and knoweth how to take vengeance in due time.  
Nulla paena gravior paena conscientiae: vis autem nunquam esse tristis, bene vire.  Isodorus. 
Heu quantum paenae mens conscia donat?  
— Sua quemque premit terroris imago.   

Of Prayer.  
Defi. Prayer, (as some Divines affirm) is talk with God, craving by intercession and humble petition, either those things necessary for the maintenance of this life, or forgiveness of those things, which through frailty we daily commit.  
THe just man's prayer appeaseth the wrath of God.  
Prayer must be freely given, & never sold.  
Prayer is the oblation of a thankful heart, & the token of a contrite and penitent mind.  
Prayer is not to be attempted with force & violence of heart, but with simplicity and meekness of spirit. Augustine.  
Happy is that man whom worldly pleasures cannot draw from the contemplation of God, and whose life is a continual prayer.  
Prayer kindleth, inflameth, and lifteth up the heart unto God, and the incense of meditation is pleasing in his eyes.  
The prayer of the poor afflicted, pierceth the clouds.  
Prayer is the wing wherewith the soul flieth to heaven, and meditation the eye whereby we see God.  
Prayer is a virtue that prevaileth against temptation, and against all cruel assaults of infernal spirits, against the delights of this linger life, and against the motions of the flesh. Bernard.  
Prayer engendereth confidence in the soul, confidence engendereth peace and tranquillity of conscience.  
Faith joined with prayer, maketh it more forcible, but humility coupled with it, maketh it beneficial and effectual.  
Virtuous and godly disposed people, do daily pray unto God, for the cleansing of the impurity of the heart, and do watch it with all diligence that they can, and labour to restrain, that the corruption thereof burst not out, either to the hurt of themselves, or others.  
Let no devout soul be dismayed, because his prayer is not suddenly heard, but hope with patience the visitation of our Lord, because he will pour his mercy plentifully on all those that call upon him.  
In our prayers we ought diligently to ask for mortification of our appetites and passions, for they are subtle enemies.  
The Romans' upon certain high days, prayed for increase of wealth to the people of Rome: which Scipio being Censor changed, saying, that it was sufficient, and that they ought only to pray unto God to preserve it, such as it was.  
Thy prayer is thy speech to God, when thou readest, God speaketh to thee, when thou prayest, thou talkest with God.  
Let prayer ascend, that grace may descend.  
He that knoweth how to pray well, knoweth how to live well.  
Where the mercy of the giver is not doubted, the negligence of him that prayeth is to be reprehended.  
Prayer must be accompanied with the exercise of mortification.  
No prayer can tie the will of God unto us, except first of all we renounce and conquer our own wills.  
Pray in thy heart unto God at the beginning of all thy works, that thou mayst bring them to a good conclusion.  
Fix thy judgement in prayer on thy faith, and not on thy experience, because faith is true, and experience deceitful.  
Pray not to God to give thee sufficient, for that he will give to every man unasked, but pray that thou mayst be contented and satisfied, with that which he giveth thee.  
Heaven shall cease to be, when it shall cease to run, and men cease to prosper when they cease to pray.  
The wrath and love of God follow each other, but the former is mitigated by prayer and repentance.  
Prayer & repentance, bringeth peace to the unquiet conscience.  
Orans considerare debet quid petit, quem petit, seipsum qui petit.  Bernardus. Flectitur iratus voce rogante Deus.  

Of Blessedness.  
Defi. Blessedness or beatitude, is the grace of God, and his benefits bountifully bestowed on them that serve him and keep his commandments.  
TRue blessedness from mortal eyes is hid, and left as object to the purer spirits.  
That man cannot be truly blessed, in whom virtue hath no place.  
A man that is wise, although he fall into extreme poverty, yet is he very rich, and greatly blessed.  
Aristotle calleth blessedness, an outward quietness.  
Blessedness far of, beginneth from humility.  
A blessed man cannot err.  
There is no truer happiness in this life, then that which beginneth everlasting happiness, and no truer misery then that which leadeth to everlasting misery.  
The first felicity that godly men have after this life, is the rest of their soul in Christ; the second shall be the immortality and glory of their bodies.  
Socrates, and Plato, of all the Philosophers, were in the rightest way to blessedness: yet that small sparkle of truth, was often quenched with opinions.  
This is perfection and happiness, even for every thing to attain the end for which it was created, and therein to rest and be blessed.  
Since in every thing the excess is hurtful, the abundance of felicity is most dangerous.  
It is not true blessedness which hath an end.  
Hateful and hapless is that happiness, that traineth men from truth to insolence.  
If thou knowest all that aught to be known, thou art truly blessed.  
They are to be accounted blessed, to whom Fortune hath equally weighed the good with the evil.  
All things truly belonging to blessedness, do chiefly consist in the noble virtue of wisdom.  
True blessedness consisteth in a good life, & a happy death.  
Not the rich, but the wise avoid misery, and become happy and blessed,  
They that think riches the cause of happiness, deceive themselves no less then if they supposed, that cunning playing upon the Lute or Harp, came from the instrument, and not from Art.  
That man is worthily counted blessed, to whom nothing can seem intolerable, which may discourage him; or nothing so pleasant, that may proudly puff him up, or make him vainglorious.  
Those men be truly blessed, whom no fear troubleth, no pensiveness consumeth, no carnal concupiscence tormenteth; no desire of worldly wealth afflicteth, nor any foolishness moveth unto mirth.  
True felicity consisteth in the good estate of the soul.  Felix anima quae spreto turbini seculi, pertransiens corporis claustra, illius summi, et incompres hensibilis lucis, potest aliquo illustrari radio. — faelix cui victa voluptas Terga dedit; longi quem non fregere dolores.  

Of love.  
Defi. Love is the most excellent effect of the soul, whereby man's heart hath no fancy to esteem, value, or ponder any thing in this world, but the care and study to know GOD; neither is it idle, but worketh to serve him whom it loveth, and this love is heavenly. There is also a love natural, and that is a poison which spreadeth through every vain, it is an herb, that being sown in the entrails, mortifieth all the members, a pestilence, that through melancholy killeth the heart, and the end of all virtues,  
Love is the Master of boldness and confidence.  
Love is an unreasonable excess of desire, which cometh swiftly, & departeth slowly.  
Whosoever loveth, is deceived, and blinded in that which he loveth.  
The love that a man getteth by his virtues, is most permanent.  
Love is full of speech, but never more abundant therein then in praises.  
A friend loveth always, a lover but for a time.  
The love of beauty, is the forgetting of reason.  
love begun in peril, savoureth of greatest delight when it is possessed.  
Love enchanteth the hearts of men with unfit fanciees and layeth beauty as a snare to entrap virtue.  
Fancy is never painted but treading upon thorns.  
Parrahsius drawing the counterfeit of love, painted her tickling youth on the left side with a feather, and stinging him on the right side with a Scorpion.  
Love is a fading pleasure, mixed with bitter passions, and a misery tempered with a few momentary delights.  
Love is a virtue, if it be measured by dutiful choice, and not maimed with wilful chance.  
Lawless love never endeth without loss, nor the nuptial bed defiled, escapes without revenge. Zeno.  
Fancy is a worm that biteth forest the flourishing blossoms of youth.  
Love is not to be suppressed by wisdom, because not to be comprehended by reason.  
Hot love is soon cold, and faith plighted with an adulterer's vow, is tied without conscience, and broken without care.  
Love as it is variable, so is it mighty in forcing effects without denial.  
As Venus hath her charms to enchant, so Fancy is a sorceress that bewitcheth the senses.  
Cupid is not to be resisted with courage, but entertained with courtesy.  
love vanquisheth Tyrants, conquereth the malice of the envious, and reconcileth mortal foes unto perfect love and amity.  
Love is a heat full of coldness, a sweet full of bitterness, a pain full of pleasantness, making thoughts have eyes, and hearts ears, bred by desire, nursed by delight, weaned by jealousy, killed by dissembling, and buried by ingratitude.  
That which with the heart is loved, with the heart is lamented.  
Love is a worm, which commonly lives in the eye, and dies in the heart. Legmon.  
To be free from love is strange; but to think scorn to be beloved is monstruous.  
Love and royalty can suffer no equals.  
Love being honest, may reap disdain, but not disgrace.  
Love is the daughter of destiny, & the sympathy of afections is fore-pointed by the stars.  
He that feeds upon Fancy, may be troubled in the digestion.  
Love without his fruit, is like a picture without a face.  
Love never took thought, but near her life's end, & hope of heaven had never fear of hell.  
Things immortal, are not subject to affection.  
Affection bred by enchantment, is like a flower wrought in silk, in colour and form most like, but nothing at all in substance and savour.  
love gotten by witchcraft, is as unpleasant as fish taken with medicines unwholesome.  
Love is a Chameleon, which draweth nothing into the mouth but air, & nourisheth nothing in the body but the tongue.  
Love breaketh the brain, but never bruiseth the brow, consumeth the heart but never toucheth the skin, and maketh a deep scar to be seen before any wound be felt.  
A man hath choice to begin love, but not to end it.  
It is meet for Lovers to prefer manners before money, and honesty before beauty.  
Lawless love without reason, is the very load-stove to ruth and ruin.  
Love covereth a multitude of sinful offences, and loyalty recovereth a world of infirmities.  
love knots are tied with eyes, & cannot be untied with hands, made fast with thoughts, not to be unloosed with fingers.  
To have a saire Mistress in love, and want gold to maintain her, to have thousands of people to fight, and no penny to pay them, maketh your Mistress wild, and your soldiers tame.  
True love is never idle▪ but worketh to serve him whom he loveth. Aug.  
As ivy in every place findeth somewhat to cleave unto, so love is seldom without a subject.  
Likeness of manners maketh love steadfast and pure.  
Haunt not too much thy friends house, for that engendereth no great love, neither be thou long from thence, for that begetteth hate, but use a mean in all things. Socrates.  
Better are the rebukes of him that faithfully loveth, than the flattering words of him that deceitfully hateth. Mar. Aur.  
Without love no virtue can be perfect.  
Love, as Plato the Philosopher saith, is threefold; the first only embraceth virtue, the second is infamous, which preferreth bodily pleasure; the third is of the body and soul; nothing more noble than the first, than the second nothing more vile; the third is equal to both.  
loves scope being pleasure, it will not so much as utter grief in the form of pleasure.  
Love is a cruel impression of that wonderful passion, which to be defined is impossible, because no words reach to the strong nature of it, and only they know it which inwardly do feel it.  
He that makes not his Mistress a Goldsinch, may perhaps in time find her a Wagtail.  
The assaults of love must be beaten back at the first sight, lest they undermine at the second. Pythag.  
He that looketh to have clear water, must dig deep, he that longeth for sweet music, must strain Art to the highest, and he that seeketh to win his love, must stretch his labour, and hazard his life.  
It falleth out in love as it doth with Vines, for the young Vines bring the most wine, but the old the best.  
Birds are trained with sweet calls, but they are caught with broad Nets, so lovers are inlured with fair looks, and entangled with disdainful eyes.  
Of love mixed with mockery, followeth the truth of infamy. Pythag.  
He that hath sore eyes, must not behold the Candle, nor he that would leave his love, fall to the remembrance of his Lady, for the one causeth the eyes to smart, and the other procureth the heart to bleed.  
A lover is like the herb Helitropiam, which always inclineth to that place where the sun shineth, & being deprived of the sun dieth.  
Like as the fire wasteth the wood, so scornfulness consumeth love. Her.  
There must be in every triangle three lines, the first beginning the figure, the second augmenteth the figure, and the third concludes it. So in love there are three virtues, affection, which draws the heart, secrecy which increaseth the hope, and constancy which finisheth the work.  
Love can never be truly fixed, when in him that is beloved there wanteth merit.  
It is convenient in love to be discreet, and in hatred provident and advised.  
Love is a frantic frenzy, that so infects the minds of men, that under the taste of Nectar, they are poisoned with the water of Styx.  
Love brings one lewd looks, to command by power, and to be obeyed by force.  
Love and Fortune favours them that are resolute.  
lovers oft times proceed in their suits as Crabs, whose paces are always backward.  
As affection in a lover is restless, so if it be perfect, it is endless.  
Love is a sweet tyranny, because the lover endureth his torments willingly.  
The mind of a lover is not where he liveth, but where he loveth.  
love fixed on virtue, increaseth ever by continuance.  
The passionate Lover, if he sail, love is his Pilot, if he walk, love is his companion, if he sleep, love is his pillow.  
Love is only remedied by love, and fancy must be cured by affection.  
Sophocles being demanded what harm he would wish to his enemy, answered, that he might love where he was not fancied.  
Love is most fortunate, where courage is most resolute.  
Affections are harder to suppress, than enemies to subdue.  
lovers oaths are like fetters made of glass, that glister fair, but couple no constraint.  
Love maketh a man that is naturally addicted to vice, to be endued with virtue, forcing him to apply himself to all laudable exercises; that thereby he may obtain his lovers favour, coveting to be skilful in good letters, that by his learning he may allure her, to excel in music, that by his melody he may entice her, to forine his speech in a perfect phrase, that by his learning & eloquence he may persuade her, and what nature wanteth, he seeketh to amend by nurture, & the only cause of this virtuous disposition, is love.  
Love be it never so faithful, is but a Chaos of care, & fancy though never so fortunate, is but a mass of misery. Chilo.  
Love is to be driven out by reason, not to be thrust out by force.  
Amidst the natural passions of man, love is the fountain of all other.  
The lover being angry, doth flatter himself with many lies.  
The lover knoweth what he doth desire, but he knoweth not what he should desire.  
Love may whither by little and little, but the root will not be removed on a sudden.  
It is a profit for young men, and a fault for old men to be in love.  
The best Physician to cure love, is she that gave the wound.  
Secret love burneth with the fiercest flame.  
The first step to wisdom, is not to love, the second, so to love, that it be not perceived.  
As a King is honoured in his image, so God in man is both loved and hated; he cannot hate man who loveth God, nor can he love God, who hateth man. Bernard.  
Love that is soon gotten in a heat, will quickly away with a cold.  
He that gathereth Roses, must be content to prick his fingers, and he that will win a woman's good will, must be content with sharp words.  
The cause of love is delight, which by the aspect and sight of beauty is first taken; but whosoever in viewing & beholding of others taketh no pleasure, can never be moved to love.  
There are six properties in love. Self-love, is the ground of mischief. Lascivious love, the root of remorse; wanton love, the coward's warfare; Pure love, never saw the face of fear. Pure loves eyes pierceth the darkest corners. Pure love attempteth the greatest dangers.  
Libertas quoniam nulli iam restat amanti,  
Nullus liber erit, si quis amare velit.  
— Heu quantum mentes dominatur in aequas,  
justa Venus?   

Of jealousy.  
Defi. jealousy is a disease of the mind, proceeding from a fear which a man hath, that that thing is communicated to another, which he would not have common, but private to himself, it is also bred of that love which will not suffer a partner in the thing beloved.  
HE that is pained with the restless torment of jealousy, doubteth & mistrusteth himself, being always frozen with fear, and fired with suspicion.  
jealousy is such a heavy and grievous enemy to the whole state of matrimony, and soweth between the married couple such deadly seeds of secret hatred and contention, as love being once razed out with sacklesses distrust thereof, through envy ensueth bloody revenge.  
A jealous man is suspicious, evermore judging the worst, for if his wife be merry, he thinketh her immodest, if sober, sullen, if pleasant, inconstant, if she laugh, it is lewdly, if she look, it is lightly; yea, he is still casting beyond the Moon, and watcheth as the crafty Cat over the silly Mouse.  
Love, as it is divine with loyalty, so it is hell with jealousy.  
jealousy proceedeth from too much love.  
jealousy is a canker that daily fretteth quiet thoughts, a moth that secretly consumeth the life of man, and a poison specially opposed against the perfection of love.  
The heart being once infected with jealousy, the sleeps are broken, & dreams prove unquiet, the whole night is consumed in slumbers, thoughts and cares, and the day in woe, vexation, and misery.  
The jealous man, living dies, and dying, prolongs out his life in passions worse than death; none looketh on his love, but suspicion says this is he that covets to be corival in my favours, none knocketh at the door, but starting up, he thinketh them to be messengers of fancy, none talks, but they whisper of affection; if she frown, she hates him, and loves others, if she smile, it is because she hath had success in her love, look she frowardly on any man, she dissembles, if she favour him with a gracious eye, then as a man possessed with frenzy, he crieth out, that neither fire in the straw, nor love in a woman's looks, can be concealed; thus doth he live restless, and maketh love, that oft is sweet, to be in taste more bitter than gall.  
jealousy is a hell to the mind, and a horror to the conscience, suppressing reason, and inciting rage.  
As there is no content to the sweetness in love, so there is no despair to the prejudice of jealousy.  
The seeds of rashness & lust, are nourished in a disordinate multitude, and the fruits of displeasure, hate, murder, and wickedness, are cherished by jealousy. Socrates.  
He that is jealous, is like him that is sick of an ague, and poureth in drink to augment the chilnes of his sickness. Hippoc.  
There can be no greater tyranny than jealousy, whereby a man continually murdereth himself living.  
As a ship is in a tempest, so is the mind tossed by jealousy, the one still expecteth his wrack, the other seeketh his own ruin.  
jealousy maketh the coward stout, the bashful audacious, the babbler silent.  
jealousy begetteth revenge, revenge nourisheth jealousy.  
Three things breed jealousy, a mighty state, a rich treasure, and a fair wife.  
jealousy is a hellborn fiend, that pestereth the mind with incessant passion.  
jealousy, in seeking death, contemneth it, in finding it, repine●h thereat, not for enduring it, but because it suffereth him not to out-lyve revenge.  
As the Crow thinketh her own birds fairest, so the jealous man thinketh his own choice excellentest.  
Cruelty is most cruel when we prolong the pain, & jealousy monstrous with lengthening the passion.  
Of little brooks proceed great rivers, & from small sparkles of jealousy, arise great flames of distemperature.  
To trouble a jealous man with counsel, is to augment his pain with suspicion.  Matrimonium itá demum tranquillé exigi potest, si vxer caeca maritus autem surdus fiat. Faemineum genus zelotopiae est obnoxium, et hinc oriuntur rixae, et querimoniae; rursus marito obnoxia est uxoris garrulitas, qua molestia cariturus est, si surdus sit.  

Of Hate.  
Defi. Hate, or envy, is a grief arising of another man's prosperity, and malignity is most commonly joined with it, whether it be the fountain of it, as some say, or one part thereof, as others will have it. This malignity or common hate, is a delight and pleasure taken in another man's harm, although we receive no profit thereby: and it seemeth to be accidental, that is, procured by hatred or ill will, arising of some evil affection which one man beareth to another.  
THe greatest flood hath the soonest ebb, the sorest tempest the suddainest calm, the hottest love the coldest end, and from the deepest desire, oft-times ensueth the deadliest hate.  
Hate thirsteth to salve his hurts by revenge.  
Envy is a secret enemy to honour.  
There is nothing that more spiteth a man then to have before his enemy any injury.  
Hatred is the spirit of darkness.  
Hatred is blind as well as love. Plut.  
Envy is imagined of the Poets to dwell in a dark Cave, being pale and lean, looking asquint, abounding with gall, her teeth black, never rejoicing but in others harm, still unquiet and careful, and continually tormenting herself.  
Envy maketh the body to be ill disposed, & changeth the colour of the countenance; and therefore it is called the Witch and fever heptick of the spirit. Arist.  
The envious man is ●ed with dainty meat, for he doth continually gnaw upon his own heart.  
Envy is th●●●oynt may be discerned from hatred, the one is secret, the other is open.  
Hate hath sundry affections, as contempt, anger, debate, and scornfulness.  
Themistocles in his youth, said, that as then he had done nothing worthy of memory, in that there was no man whom he might perceive did any way envy him.  
Envy shooteth at others, and woundeth herself.  
A wise man had rather be envied for provident sparing, then pitied for his prodigal spending.  
Bavens' are known by their bands, Lions by their claws, Cocks by their combs, and envious men by their manners.  
Envy never casteth her eye low, nor ambition never points, but always upward.  
Revenge barketh only at the stars, and spite spurns at that she cannot reach.  
Envy braggeth, but draweth no blood, and the malicious have more mind to quip, than might to cut.  
Envy is like lightning, that will appear in the darkest fog.  
Very few dare serve or follow such as the Prince doth hate.  
Much strangeness breedeth hatred, & too much familiarity breedeth contempt.  
The grudge, hatred, and malice of them that be evil, justifieth the justice and sentence of them that be good.  
It is better to be fellow with many in love, then to be a King with hatred and envy.  
Envy is blind, & can do nothing but dispraise virtue. Solon.  
Envy is so envious, that to them that of her are most denied, and set farthest off, she giveth most cruel strokes with her feet.  
As rust consumeth iron, so doth envy the hearts of the envious. Anaxag.  
An envious man waxeth lean with the fatness of his neighbour.  
Rigour blasteth fancies blossoms, and envies shadows spot beauties colours with disdain.  
It is a scab of the world to be envious at virtue.  
Envy is the companion of mightiness.  
I do not allow of envy, but for good, saith Euripides, I would be envied.  
Envy is a sickness growing from other men's happiness. Mar. Aurelius.  
Envy is the daughter of pride, the author of murder and revenge, the beginner of secret sedition, and the perpetual tormentor of virtue.  
Envy is the filthy slime and impostume of the soul, a perpetual torment to him in whom it abideth; a venom, a poison, or quicksilver, which consumeth the flesh, and drieth up the m●row of the bones. Socrates.  
Take away envy, and that which I have is thine, let there be no envy, and that which thou hast, is mine.  
The envious man thinketh his neighbour's losses to be his gains.  
Of vices, envy is the most ancient, pride the greatest, and gluttony the foulest.  
The injured man doth many times forget, but the envious man doth never spare to persecute.  
If any man be good, he is envied, if evil, himself is envious.  
The envious bury men quick, and raise up men being dead.  
The man that in this world hath not some enemies, it is a sign that of good fortune he is much forgotten.  
Hidden hatred is more dangerous than open enmity.  
It is an evil thing to hurt because thou hatest, but it is more wicked because thou hast hurt, therefore to hate.  
Malice drinketh up the greatest part of his own poison. Socrat.  
That hatred is commonly most deadly, which hath once been buried, & afterward through injury is revived again.  
There is no hatred comparable to the hatred of faithful friends, if they once become enemies.  
The injury of a friend is more grievous than the malicious hatred of an enemy.  
Envy is always ready to speak what cometh next to mind, and not that which she ought to speak.  
Like as grief is a disease of the body, so is malice a sickness of the soul.  
Envy is nothing else but a grief of the mind at other men's prosperity. Ambr.  
Envy doth always wait at virtues elbow.  
Glory in the end erecteth that which envy in the beginning doth seem to depress.  Pascitur in vivis livor, post fata quiescit. 
Nulla ingenia tam prona ad invidiam sunt, quam eorum, qui genus ac fortunam suam animis non aequant, quia virtutem et alienum bonum oderunt.  Livius.  

Of Women.  
Defi. Women, being of one & the self same substance with man, are what man is, only so much more imperfect as they are created the weaker vessels.  
women's sorrows are either too extreme, not to be redressed, or else tricked up with dissimulation, not to be believed.  
Who finds constancy in a woman, finds all things in a woman.  
Women are to be measured by their virtues, not by their beauties.  
Women in their wills are peremptory, & in their answers sharp; yet like Falcons they will stoops to a gaudy lure.  
women's tongues pierce as deep as their eyes.  
women's smiles are more of custom then of courtesy.  
He that trusteth to the love of women, resembleth him that thinks trees will not leave their leaves in Autumn.  
women's eyes shed tears both of sorrow and dissimulation.  
Women are wonders of nature, if they wrong not nature.  
Women were admirable Angels, if they would not be drawn with Angels to become devils.  
A woman once made equal with man, becometh his superior.  
Women be of right tender condition, they will complain for a small cause, and for less will rise up into great pride.  
Women have chaste eyes when they have wanton thoughts, & chaste looks when they harbour lascivious wishes.  
Like as no man can tell where a shoe wringeth him, better than he that wears it, so no man can tell a woman's disposition better than he that hath wedded her. Mar. Aur.  
There is no creature that more desireth honour and worse keepeth it then a woman.  
Beauty in the faces of women, and folly in their heads, be two worms that fretteth life and wasteth goods.  
Women for a little goodness look for great praise, but for much evil no chastisement.  
Women are so extreme in all headlong extremities, that with a little favour they will exalt, augment, and grow into great pride, & with a little disfavour they grow into great hatred.  
A fierce beast, and a perilous enemy to the Commonwealth, is a wicked woman, for she is of much power to do great harm, and is not apt to follow any goodness.  
The Eagle when he soareth nearest the sun, hovers for a pray; the Salamander is most warm when he lieth from the fire, and a woman most hart-hollow when she is most lip-holy.  
Though women seem chaste, yet they may secretly delight in change, and though their countenance be coy to all, yet their conscience may be courteous to some one.  
Women in mischief are wiser than men.  
Women by nature, are more pitiful than men; but being moved to anger, they become more envious than a Serpent, more malicious than a tyrant, and more deceitful than the devil. Socrates.  
Women have their tongues at will, their countenance at command, and their oaths at pleasure.  
Women that are chaste when they are trusted, prove wantoness when they are causeless suspected.  
It is the property of a woman, to covet most for that which is most denied her.  
Virgin's hearts are like Cotten-trees, whose fruit is so hard in the bud, that it soundeth like steel, & being ripe put forth, is nothing but wool.  
As it is natural to women, to despise that which is offered, so it is death to them to be denied that which they demand.  
women's hearts are full of holes, apt to receive, but not to retain.  
He that can abide a cursed wise, need not to fear what company he liveth in.  
Like as to a shrewd horse belongeth a sharp bridle, so ought a cursed wife to be sharply handled. Plato.  
The Closets of women's thoughts are ever open, & the depth of their hearts hath a string that stretcheth to their tongue's end,  
Women are like to Fortune standing upon a globe, winged with the feathers of fickleness.  
The rule for a wife to live by, is her husband, if he be obedient to the laws public.  
The eyes of women are framed by Art to enamour, and their tongues by nature to enchant.  
Women clothed with fair apparel, desire to see, and to be seen.  
women's faces are lures, their beauty's ba●●es, their looks nets, and their words enticing charms.  
A hard favoured woman, renowned for her chastity, is more to be honoured than she that is inconstant, though never so famous for her beauty.  
As there is no sword made of steel but it hath iron, no fire made of wood but it hath smoke, nor any wine made of grapes, but it hath lees, so there is no woman created of flesh, but she hath some faults. Crates.  
A fair woman unconstant, may be resembled to the counterfeit which Praxiteles made of Flora, before the which, if one stood directly, it seemed to weep, if on the left side, it seemed to laugh, if on the right side, to sleep.  
women's wits are like Shefielde knives, which sometimes are so sharp that they will cut a hair, & otherwhiles so blunt that they must go to the grindstone.  
If women be beautiful, they are to be won with praises; if coy, with prayers; if proud, with gifts; if covetous, with promises.  
A woman of good life, feareth no man with an evil tongue.  
A fair harlot is a sweet poison.  
Women oft in their loves resemble the apothecaries in their arts, who choose the weeds for their shops, when they leave the fairest flowers in the garden.  
The wiser sort of women are commonly tickled with self-love.  
The affections of women are always fettered, either with outward beauty, or inward bounty.  
Tiresias and Caeneus were both men and women, who being demanded whether men or women were most subject to love; answered, that the Arms which Venus gave in her shield was sufficient to discuss the doubt: meaning, that as Doves, who are Venus' darlings, are more prone to lust then any other fowls, so women are more subject unto love, than any other mortal creature.  
women's hearts and their tongues are not Relatives.  
A fair woman with foul conditions, is like a sumptuous sepulchre full of rotten bones.  
Trust not a wanton eye in a woman, for it hath commonly a whorish heart annexed with it.  
A woman that hath been married to many, can hardly please many.  
It is a womanlik part to be furious in anger.  
An honest woman being beautiful, doth kill young men with her countenance.  
A woman's mind is uncertain, it hath as many new devices as a tree hath leaves, for she is always desirous of change, and seldom loveth him heartily with whom she hath been long conversant.  
Trust not a woman when she weary, for it is her nature to weep when she wanteth her will. Socrates.  
Silence in a woman is a special virtue.  
A woman that hath no dowry to marry her, aught to have virtue to adorn her.  
A woman in her wit, is pregnable, in her smile, deceivable, in her frown, revengeable, in her death, acceptable.  
A fair, beautiful, and chaste woman, is the perfect workmanship of God, the true glory of Angels, the rare miracle of earth, and the sole wonder of the world.  
That man which is married to a peaceable and virtuous woman, being on earth, hath attained heaven, being in want, hath attained wealth, being in woe, hath attained weal, being in care, hath attained comfort.  Faemina nulla bona est, vel si bona contigit ulli: Nescio quo fato res mala facta bona est. 
Nisi sermonum optima semina mulieres suscipiunt, et participes eruditionis virorum fiant: absurda multa pravaque consilia atque cogitationes, et affectus malos pariunt.  Plutar.  

Of Beauty.  
Defi. Beauty is a seemly composition of all the members, wherein all the parts with a certain grace agree together, but beauty or comeliness of the mind, is a conveniency meet for the excellency of a man, and that wherein his nature doth differ from other living creatures: and as the outward beauty moveth and rejoiceth the eyes, so this shining in our lives by good order and moderation, both in deed and word, draweth unto us the hearts of those men amongst whom we live.  
BEauty is such a fading good, that it can scarce be possessed before it be vanished.  
Perfect beauty, the more it is seen, the more it is admired.  
Beauty tameth the heart, and gold overcometh beauty.  
Anacharsis the Philosopher, being demanded what he thought, was the greatest gift that ever the Gods bestowed upon man, answered, beauty; for that it both delighteth the eye, contenteth the mind, and winneth good will and favour of all men.  
Beauty withereth with age, and is impaired by sickness.  
Beauty is a tyrant for short time, the privilege of nature, a close deceit, and a solitary kingdom.  
It is a blind man's question, to ask why those things are loved, which are beautiful.  
The beauty of the soul, is innocency and humility. Greg.  
The fairest creature that God made, was the world.  
Women that paint themselves to seem beautiful, do clean deface the image of their Creator. Ambrose.  
A beautiful countenance, is a silent commendation.  
Beauty cannot inflame the fancy so much in a month, as ridiculous folly can quench it in a moment.  
Beauty, virtue, and wealth, are three deep persuasions to make love frolic.  
A black face with a white garment, is like a fly drowned in a spoonful of milk.  
Aristotle saith in his Ethiques, that in all things divisible, there is something more, something less, something equal, more or less; what can be then more equal than beauty or wit?  
The Scorpion, if he touch never so lightly, inuenometh the whole body, the least spark of wild fire sets a whole house in a flame, the Cockatrice killeth men with his sight, the sting of love and beauty, woundeth deadly, the flame of fancy sets all the thoughts on fire, and the eyes of a lover wounded with beauty, are counted incurable.  
He that is an enemy to beauty, is a foe to nature.  
Beauty without honesty, is like deadly poison preserved in a box of gold.  
Beauty is a star, whose influence hath sundry effects.  
It is more pain to keep the fire of Vesta, then to offer solemn rights to the daughter of jupiter.  
Beautiful women be dangerous marks for young men's eyes to shoot at.  
Choose not thy wife by her beauty, but by her honesty, for her good deeds will remain when age hath taken her beauty from her.  
Raram facit misturam cum sapientia forma.  
Neglecta decoris curaeplus placet, et hoc ipsum quod nos non ornamus ornatus est.  Amb.  

Of Dissimulation.  
Defi. Dissimulation is an evil humour of the mind, and contrary to honesty, it is a countenance ever disagreeing from the heart's imagination, and a notorious liar in whatsoever it suggesteth.  
THe holiest men in show, prove often the hollowest men in heart.  
The tip of the tongue soundeth not always the depth of the heart.  
Every outward appearance, is not an authentical instance.  
Where there is the greatest flourish of virtue, there oft-times appeareth the greatest blemish of vanity.  
A counterfeit disease, is sometimes taken away with a false syrup.  
It is better to have an open foe then a dissembling friend. Pythag.  
Subtle Sophistry preuerteth true Philosophy.  
He which dwelleth next to a Cripple, will soon learn to halt, and he that is conversant with an hypocrite, will soon endeavour to dissemble.  
The more talk is seasoned with fine phrases, the less it savoureth of true meaning,  
Dissemble not with thy friend, either for fear to displease him, or for malice to deceive him.  
It is far better to speak the truth in plain words, then to keep silence with deep dissimulation.  
Dissembling courtesies are like Circe's riches, which can turn vainglorious fools into Asses, gluttonous fools into swine, pleasant fools into Apes, and proud fools into Peacocks.  
Deceit deserves deceit, and the end of treachery is to have no trust.  
Craft hath need of cloaking, where truth is ever naked.  
He that hath oft been deceived with the lies of a dissembler, will scant give him credit when he bringeth a true tale. Plato.  
Company not with many friends, for necessity urgeth that some prove treacherous.  
The flattering of an enemy, is like the melody of the Sirens, who sing not to stir up mirth, but to allure unto mishap.  
The mind of a crafty dissembler, is hardened more by practice, than the hands of an artificer by great labour.  
Simulata sanctit●s est duplex iniquitas.  
Impia sub dulci melle venena latent.   

Of Folly.  
Defi. Folly, or intemperancy in our actions, is an overflowing in voluptuousness, forcing, & compelling all reason in such sort, that no consideration of loss or hindrance, is able to stay or keep back, him that is through long custom infected with vice, from betaking himself of set purpose, to the execution of all his desires and lusts, as he● that placeth his soul and sovereign good therein; seeking for no other contentation in any thing, but only in that which bringeth to his senses delight and pleasure.  
LAte wit, and unfruitful wisdom, are the next neighbours to folly.  
There can be no greater vanity in the world then to esteem the world, which esteemeth no man, and to make little account of God, who so greatly regardeth all men.  
There can be no greater folly in man, then by much travail to increase his goods, and with vain pleasures to lose his soul.  
It is plain folly for a man to shorten his life by disorder, seeing by temperance and modesty it may better be prolonged.  
To laugh without cause, is a sign of mere foolishness.  
It is folly to attempt any wicked beginning, in hope of a good ending.  
He that is vainly carried away with all things, is never delighted with one thing.  
It is a common imperfection to commit folly, but an extraordinary perfection to amend.  
The importunate and the fool, are brothers children.  
To be wanton without wit is apishnes, & to be witty without wantonness preciseness.  
Fire is to be quenched in the spark, weeds are to be rooted out in the bud, and folly in the blossom.  
Follies past are sooner remembered then redressed.  
He that makes a question where there is no doubt, must take an answer where there is no reason.  
Few vices are sufficient to darken many victories. Plut.  
He that dareth to all which will borrow, showeth great good will, but little wisdom.  
As that is a sign of a careless mind, not to be moved with mishap: so it is a token of folly, to be careful without c●use, and to be grieved for that which if it were justly weighed, offereth at all no occasion of sorrow.  
Vanity is the mask wherein youth marcheth, & folly the Page that waits attendant upon their actions.  
Pygmalion carved a picture with his hand, and doted upon it with his heart.  
He that makes curiosity in love, will so long strain courtesy, that either he will be counted a solemn suitor, or a witless wooer.  
Too much curiosity savoureth of self-love, & such as are too familiar run into contempt.  
Folly refuseth gold, and frenzy preferment, wisdom seeketh after dignity, and counsel looketh for gain.  
The foolish man is grieved with that he doth suffer, and boasteth him of that he hath spoken, but the wiseman is grieved with that he hath spoken, and boasteth himself of that he doth suffer.  
Where fools are had in reverence, & wise men neglected, that Commonwealth will soon come to confusion.  
To make that thing proper to one, which before was common to all, is a true note of folly, and the beginning of discord.  
The riotous that sickeneth upon surfeit, and the fool that feeleth adversity, can very hardly be cured.  
The fool wanteth all things, and yet if he had them, he could not use one of them.  
Prosperity maketh fools mad.  
Some be fools by nature, and some be crafty fools, to get themselves a living; for when they cannot thrive by their wisdom, than they seek to live by folly.  
Among the foolish, he is most fool that knoweth little, and yet would seem to know much. S. Austin.  
To be overcome with affections, is an evident token of folly.  
The more riches a fool hath, the more foolisher he is.  
It is great folly for a man to muse much on such things as pass his understanding.  
Folly is the poverty of the mind.  
A well savoured & fair person that is a fool, is like a fair house, and an evil host harboured therein. Diogenes.  
It is all one in effect, to lay a heavy burden upon a weary man, and to commit weighty matters to a fools disposition.  
A fool that from base poverty, is raised up to riches, and worldly prosperity, is of all men most forgetful and unfriendly to his friends.  
Instructions given to fools increaseth folly.  
A thing done, a fool knoweth, but a wiseman foreseeth things before they come to pass.  
The heart of a fool, is in his mouth, but the mouth of a wiseman is in his heart. Sirach.  
Inter caetera mala hoc quoque habet stulti●ia, Semper incipit vivere.  Seneca. 
Sicut nec auris es●as nec guttar verba cognoscit: it a nec stultus sapientiam sapientis intel●igit.  Gregorius.  

Of Flattery.  
Defi. Flattery is a pestilent and noisome vice, it is hardly to be discerned from friendship, because in every motion and affect of the mind they are mutually mingled together, but in their actions they are mere contraries; for flattery dissenteth from what ever it seems to intend.  
He is unwise, that rather respecteth the fawning words of a flatterer, than the entire love of a faithful friend. Mar. Aur.  
Flatterers resemble Swallows, which in the Sommertyme creep under every house, and in the Winter leave nothing but dirt behind them.  
Flatterers blaze that with praises, which they have cause to blaspheme with curses.  
Flatterers seek their own good, and not theirs whom they flatter.  
To flatter a wise man, shows want of wisdom in the flatterer.  
It is better to offend with truth, then to please with flattery.  
As no vermin will breed where they find no warmth, no Vultures sleep where they find no prey, no flies swarm where they see no flesh, no pilgrim creep where there is no Cross, so there is no Parasite will lark where he finds no gain.  
He that seeketh by a plausible shadow of flattery, to seduce a mind from Chastity to adultery, sinneth against the Law of nature, in defrauding a man of his due, his honour, and his reputation. Lactant.  
Little things catch light minds, and fancy is a worm that feedeth first upon Fennell.  
White silver draweth black lines, & sweet words breed sharp torments.  
It is better to fall amongst a sort of Ravens, then amongst flattering companions: for the Ravens never eat a man till he be dead, but flatterers will not spare to devour him while he is a live. Plut.  
Flattery is like a golden pill, which outwardly giveth pleasure, but inwardly is full of bitterness.  
Flatterers are like trencher-flyes, which wait more for lucre then for love.  
A familiar companion, which is always like pleasant, and gapeth for thanks, and never biteth, is of wise men to be suspected.  
Endeavour diligently to know thyself, so shall no flatterer deceive thee. Bias.  
The flatterer diligently apply himself to the time, & frameth his speech, to please his masters humour. Arist.  
Like as a Chameleon hath all colours save white, so hath a flatterer all points save honesty.  
The wood maintaining fire, is consumed by it, & riches which nourish flatterers, by them come to nothing. Stobaeus.  
A flattering friend is a bitter enemy.  
He that truly knows himself, cannot be deceived by flattery.  
Good wits are the discoverers of flattery, and yet most subject to flattery.  
Flattery is like friendship in show, but not in fruit. Socrates.  
As moths consume cloth, so flatterers deceive the world.  
To chide or flatter thy wife publicly, is the next way to make her do ill privately.  
Adulatio apertis, et propitijs auribus recipitur, in praecordia ima descendit; venit ad me pro amico blandus inimicus.  Senec. 
Sicut sumenda sunt amara salubria, it a semper vitanda est amara dulcedo.  Cic.  

Of Suspicion.  
Defi. Suspicion is a certain doubtful fear of the mind, detaining the heart temerously, with sundry affections, and uncertain proceed.  
IT is hard to blind suspicion with a false colour, especially, when conceit standeth at the door of an enemy. Mar. Aurelius.  
Suspicious heads want no sophistry to supply their mistrust.  
Let not thy heart suspect, what neither thine eye sees by proof, nor thine ears hear by report.  
The man that is feared of many, hath cause likewise to suspect many. Socrates.  
Mistrust no man without cause, neither be thou credulous without proof.  
Suspicion is a virtue, where a man holds his enemy in his bosom.  
It is hard to harbour belief in the bosom of mistrust.  
Where the party is known for a professed foe, there suspicious hate ensueth of course.  
It is hard to procure credit where truth is suspected.  
The safest journey, saith Socrates, is full of suspicion.  
Suspicion is the poison of true friendship. Augustine.  
It is better to suspect too soon, then mislike too late.  
Fire cannot be hidden in flax without some flame, musk in the bosom without smell, nor love in the breast without suspicion.  
Small acquaintance breeds mistrust, and mistrust hinders love.  
Suspicion may enter a false action, but proof shall never bring in his plea.  
Where Virtue keepeth the Fort, Report and suspicion may assail, but never sack.  
Suspicion engendereth curiosity, backbiting, unquietness, factions, jealousies, & many other mischiefs. Anaximenes.  
Where hateful suspicion breedeth enmity, there it is hard with painted shadows to procure amity.  
He that feareth nothing suspecteth nothing.  
Fools suspect wisemen, & wisemen know fools.  
After a rainy evening may well follow a fair morning, and after suspicion prevention of ensuing danger.  
When we suspect ourselves to be most miserable, then is the grace of God most favourable. Bern.  
Beauty is the true glass of divine virtue, & suspicion the mirror in which we see our own noted dangers.  
Suspect the meaning, and regard not the speeches. Socrates.  
Banish from thy heart unworthy suspect, for it polluteth the excellency of the soul.  
To suspect where there is cause, is sufferable, but to suspect without cause, is intolerable.  
He that lives without offence, never need to suspect reproof.  
Causeless suspicion, is the next way to make him do evil, which always before did carry a constant meaning.  
Octavius Augustus, domum suam non solum crimine, sed suspitione criminis vacare voluit.  
Sicut difficilé aliquem suspicatur malum qui bonus est: sic difficilé aliquem suspicatur, bonum qui ipse malus est.  Cic.  

Of Thoughts.  
Defi. Thought, generally is all the imaginations of our brain, which being a proposed object to the heart, maketh it continually revolve and work upon those conceits.  
Thought of love, the farther they wade, the deeper they be, and desires ended with peril, savour of greatest delight.  
Carry thy thoughts sealed up in silence.  
Thoughts are blossoms of the mind, and words the fruits of desires. Her.  
There is nothing that more shorteneth the life of man, then vain hope, & idle thoughts.  
He that is not ready to think well to day, will be more unlikely to do good to morrow.  
To muse & meditate, is the life of a learned man. Cic.  
There is nothing among mortal men more common and dangerous, then to give place to vain cogitations.  
There are no colours so contrary as white and black, no elements so disagreeing as fire and water, nor any thing so opposite as men's thoughts, and their words.  
Think from whence thou comest, blush where thou art, and tremble to remember whether thou shalt go. Bernard.  
It is an ancient custom in the malice of man, to hold nothing for well done, but that which we think well of, although it be evil; & to esteem nothing for evil, but that which we hate, although it be right good.  
The mind is the touchstone of content.  
Thoughts are not seen, but the face is the herald of the mind.  
Who thinks before he do, thriveth before he thinks.  
Let a Prince be guarded with soldiers, attended by counsellors, & shut up in Forts, yet if his thoughts disturb him, he is miserable. Plut.  
He employeth his thoughts well, that useth them rather to testify his virtue, than to nourish his displeasure.  
men's thoughts are like Courtiers cloaks, often shifted, & never more impatient than when they are sifted.  
He dies well which reputes him of his evil thoughts, and he lives well, whose mind is not molested with evil imaginations.  
The bow that standeth bend, doth never cast strait, and the mind that is delighted with earthly pleasures, seldom thinketh on heavenly happiness. Plato.  
A word sufficeth for a wise man, and one thought is enough for one resolution.  
When death is at the door, remedy is too late, & when misfortune is happened, thought of prevention is bootless.  
Cogitationes vagas et in utiles, et velut somne similes né recipias: quibus si animum tuum oblectaveris, quum omnia disposueris tristis remau●●is.  Cic. Cogitationes sunt improvidi animi respectus, et ad evagationem provi.  

Of Wit.  
Defi. Wit is the first and principal part of the soul, wherein the mind, the understanding, and the memory are contained, which are most necessary for the direction of all good & virtuous actions.  
sharpness of the wit, is a spark that soonest inflameth desire. Chilo.  
One man's will, is another man's wit.  
The ornaments of wit, are much more fair than the badges of nobility.  
A bondman to ire, hath no power to rule other men by his own wit.  
A quick wit, & clear understanding, taketh good heed of things past, prudently weighing things present, & things to come.  
Strength wanting wit, and policy to rule, overthrows itself. Horace.  
That which man's strength cannot bring to pass, wit and policy will soon dispatch.  
Wine is such a whetstone for wit, that if it be often set thereon, it will quickly grind all the steel out, and scarce leave a back where it found an edge.  
There be three things which argue a good wit, invention, conceiving, and answering.  
There is nothing more smooth than glass, yet nothing more brickle, nothing more fair than snow, yet nothing less firm, neither any thing more fine than wit, yet nothing more fickle.  
Wit doth not commonly bend where will hath most force. Pliny.  
A good wit ill employed, is dangerous in a Commonwealth. Demost.  
He that in these days seeketh to get wealth by wit without friends, is like unto him that thinketh to buy meat in the market without money.  
As the Sea-crab swimmeth always against the stream, so doth wit always against wisdom. Pythag.  
As a Bee is oftentimes hu●t with his own honey: so is wit not seldom plagued with his own conceit.  
If wit be employed to the honest study of learning, what thing is more precious? but if in the idle trade of love, what thing can be more pestilent?  
Wit without learning, is like a tree without fruit. Arist.  
Wit, though it hath been eaten with the canker of conceit, and fettered with the rust of vain love, yet being purified in the Still of wisdom, and tried in the fire of zeal, will shine bright, and smell sweet in the nostrils of all young Novices.  
Wisdom cannot be profitable to a fool, nor wit to him that useth it not. Galen.  
The wit of man is apt to all goodness, if it be applied thereunto. Diog.  
Commonly men of sharp wit & judgement, be not always of sound conditions, and many times good inclinations are corrupted by vicious conversation.  
Man's wit is made dull through gross & immoderate feeding.  
Many by wit get wealth, but none by wealth purchase wit, yet both wit and wealth agree in the best sympathy.  
He seemeth to be most ignorant, that trusteth most to his own wit. Plato.  
By how much the more the interior senses are more precious, and the gifts of the mind more excellent, than the exterior organs and instruments of the body; by so much the more, is wit to be preferred before the outward proportion of lineaments.  
He best perceiveth his own wit, that though his knowledge be great, yet thinketh himself to understand little. Protog.  
As empty vessels make the loudest sound, so men of least wit are the greatest babblers.  
As iron and brass are the brighter for the wearing, so the wit is most ready that is most occupied.  
Recreation of wits ought to be allowed, for when they have a while rested, they often times prove more sharp and quick. Seneca.  
Words wittily spoken, do awake & revive the judgement, but great & manifest examples persuade the heart.  
Wit in women, is like oil in the flame, which either kindleth to great virtue, or to extreme vanity. Guenera.  
Wit gotten by industry, though it be hard in conceiving, yet it is not hasty in forgetting.  
Quid non ingenio voluit natura licere?  
— Nil non mortale tenemus  
Pectoris exceptis ingenisque bonis.  ovid.  

Of Wisdom.  
Defi. Wisdom is a general virtue, the princess and guide of all other virtues, and that wherein the knowledge of our sovereign good and the end of our life consisteth: as also the choice of those ways by which we may come unto it.  
Wisdom shineth in the midst of anger. It is wisdom to think upon any thing before we execute it. Plotinus.  
By others faults, wise men correct their own offences.  
He is wise, that is wise to himself. Eurip.  
As it is great wisdom for a man to be secretary to himself, so it is mere foolishness to reveal the inward thoughts of the heart to a stranger.  
It is wisdom to look ere we leap, and folly to doubt where no cause is.  
It is more wisdom to lament the life of the wicked, than the death of the just.  
To forget an injury, proceedeth of singular wisdom.  
In many injuries, there is more security and wisdom to dissemble a wrong, then to revenge it. Alex. Seve.  
There can be no greater triumphs, or tokens of wisdom, then to conquer affections.  
To the wise, it is as great pleasure to hear counsel mixed with▪ mirth, as to the foolish to have sport mingled with rudeness.  
Wisdom is great wealth, sparing is good getting, and thrift consisteth not in gold, but in grace.  
Wisdom provideth things necessary, not superfluous. Solon.  
He that enjoyeth wealth without wisdom, possesseth care for himself, envy for his neighbours, spurs for his enemies, a pray for thieves, travail for his person, anguish for his spirit, a scruple for his conscience, peril for his love, woe for his children, and a curse for his heirs; because although he knows how to gather, yet he wanteth skill to dispose what he hath gotten.  
Wisdom flourisheth when beauty fadeth, and waxeth young when age approacheth.  
Wisdom is the most precious iem wherewith the mind may be adorned, and learning one of the most famous qualities for which a man ought to be esteemed.  
True wisdom teacheth us as well to do well as to speak well.  
Sapience is the foundation and root of all noble & laudable things; by her we may attain a happy end, and learn to keep ourselves from everlasting pain. Solon.  
It is a point of great wisdom, to know to what purpose the time best serveth. Archi.  
As a plough rooteth out from the earth all brambles & thistles, so wisdom rooteth out all vice from the mind. Pythag.  
Wisdom is a tree that springeth from the heart, & beareth fruit in the tongue.  
A wise man is never less alone, then when he is alone. Ambr.  
The first point of wisdom, is to discern that which is false, the second, to know that which is true. Lactan.  
Wisdom is the food of the soul.  
It is a point of great wisdom in men, to overcome their own wills in small matters, and afterwards to draw others after them, for causes of greater importance.  
A wise man's country is the whole world.  
Wisdom is a divine influence, infused into the minds of men.  
As reason is the difference which distinguisheth a man from a beast, so wisdom is the perfect index, which showeth how far one man excelleth another.  
Wisdom garnisheth riches, & shadoweth poverty. Socrat.  
Liberality knoweth not the circumstances how to give, if wisdom bend not the course by a right compass.  
A valiant mind, forward in wit, and not guided by wisdom, runneth into many inconsiderations.  
Wisdom is wealth to a poor man.  
Many things imperfect by nature, are made perfect by wisdom.  
The office of humanity is to feel travails, and the office of wisdom, is to dissemble troubles.  
Of all the gifts of God, wisdom is most pure, she giveth goodness to good people, she pardoneth the wicked, she maketh the poor rich, and the rich honourable. And such as unfeignedly embrace her, she maketh like unto God. Hermes.  
justice without wisdom, is resolved into cruelty, temperance into fury, and fortitude into tyranny.  
Wisdom reformeth abuses past, ordereth things present, & foreseeth things to come.  
A man's true wisdom and happiness, is the contemplation and love of true and perfect beauty.  
We can in no sort behave ourselves more prudently, then by considering how we may deal imprudently.  
Wisdom is the glorious O live that springeth from the heart of a valiant soldier, bloometh on his tongue, and beareth fruit in his actions.  
A man of perfect wisdom is immortal, & one of an inseeing understanding shall abound in wealth, so that a wise Commander shall live ever to purchase, and purchase ever to live.  
It is not possible for that man to obtain wisdom and knowledge, which is in bondage to a woman. Mar. Aur.  
Wisdom was begot by nature, nourished by experience, & brought forth by learning; who like a Midwife, putteth nothing in the mind, but delivereth and infranchiseth the overburdened memory.  
Power and magnanimity in a young Soldier, is combated by old age, & taken prisoner by wisdom.  
The only Mother of extreme mischief, and first original of wars, was worldly wisdom.  
Wisdom is like a thing fallen into the water, which no man can find, except he search at the bottom.  
Like as a hand is no part of a man, except it can do the office of a hand, so is wisdom no part of wisdom, unless it be employed as it should be. Plato.  
The only original of all goodness, is wisdom, by that we know how to shun evil, and how to do good.  
He that findeth wisdom, findeth treasure in this life, and perfect happiness in the world to come.  
Wisdom in the heart of a fool, is like a flying thing that cannot long continue in one place.  
Oculorum est in nobis sensus á cerrimus, quibus sapientiam non cernimus quam illa ardentes amores excitaret sui, si videretur.  Cic. Primus ad sapientiam gradus est, seipsum noscere quam ut omnium difficillimum est; ita long utilissimum.  

Of Sermon.  
Defi. Sermon is speech or talk, commonly used of divine matters and holy Scriptures, conferring either with God, or of God.  
SErmons are testimonies of obedience, and obedience to the word of God, is the mother of all virtues. Bernard.  
Sermons consist of three heads, reprehension, admonition, and comfort.  
Hearing of Sermons worketh belief, and belief purchaseth salvation.  
Sermons are the utterance of Angels from the mouths of good men.  
A good man's Sermons are lances to a bad man's conscience, and balm to a penitent sinner.  
Honesty is the true beauty of the soul, and sermons the excellency of a good tongue. Gre.  
Four things issue from sermons, Prudence, Temperance, Fortitude, and justice.  
Orations did ever prevail amongst the ignorant, so should sermons amongst Christians.  
Sermons guilt with words and not matter, are like Images, that painted seem fair, but being looked into, are found earth.  
A sermon of good words and good doctrine is good, but a sermon of good lives and good actions, is most excellent.  
Sermons adorn men with wisdom, and gives them knowledge of things past, & things to come.  
He is worthy praise that preacheth to the people a good sermon, but he is more worthy of commendations, that lives himself according to his teaching.  
Sermons rain down knowledge & understanding, and bring to heaven those which follow them.  
All the life of man, which expresseth a worthy end, consisteth in contemplation, and action, hearing of Sermons, & imitating them.  
The virtue of wisdom, proceedeth from knowledge and reason, gotten by hearing of Sermons.  
The knowledge of good & evil, cometh by hearing the word of God preached. Basil.  
Wisdom consisteth in consulting and choosing, and sermons in doctrine & exhortation.  
Science is a dead knowledge of things, and cannot exchange the will to follow the known good; but sermons are beams proceeding from that true son, which doth not only illuminate the understanding, but a so kindleth the fire of zeal in men's hearts. Ambrose.  
The virtue of Sermons among other virtues, is like the virtue of sight among the five senses.  
Sermons have three eyes, Memory, Understanding and Prudence.  
Preachers in their Sermons, resemble Heralds, declaring the message of their Master.  
Quanto magis quisque in sacris eloquijs assiduus fuerit, tanto ex eis uberiorem intelligentiam capit . Bernard. 
Omnia sunt hominum subito fluitantia motu:  
Tempus in aeternum vox viret una Dei.   

Of Memory.  
Defi. Memory is that which preserveth understanding, and keepeth fast those things heard and learned; it is the mother of the Muses, the treasury of knowledge, the hearing of deaf things, and the sight of the blind.  
THe memory of man is like a Net, which holdeth great things, and letteth the small come through. Solon.  
Before thou sleep, apparel remembrance with what thou hast said and done waking.  
The mind is a smooth white table, on which memory writeth the occurrents of man's life. Plato.  
No man ought to make his memory rich, by searching out the secrets of God. Ber.  
There is a divine memory given of God, in which Casket the jewels of wisdom, and science are locked. Aug.  
Memory is the Mother of the Muses. Plato.  
It is a folly to remember that, by the which we forget ourselves.  
Themistocles was of so great a memory, that he desired to be taught the Art of forgetfulness.  
We are fashioned by wit, knowledge, and memory, but study co-unites and weds them together.  
Boast not of the remembrance of ill, but rather be sorry for bearing that load in thy memory.  
Memory is an enemy to rest, and the chronicle of our misfortunes. Aurelius.  
Remembrance most chiefly is rich in that which most often hath deceived us.  
Remembrance of good things, is the key which unlocks a happy memory.  
Memory is the soul's treasury, & thence she hath her garments of adornation.  
Never trouble thy head with remembrance of idle words, but apply thy wit to understand deep meanings.  
Writing is the tongue of the hand, and the herald of memory.  
The more a man trusteth his memory, the more true he shall find her, and the less he employs her, the less regard she taketh.  
Whatsoever thou bequeathest to memory, suffer it to sleep with her, after employ it, and it will have better ability.  
Surfeits and cold confound memory. Galen.  
The best remembrance is to think well, say well, and do well, all other are superfluous.  
To forget an injury is better than to remember it.  
Memory doth temper prosperity, mitigate adversity, keeps youth under, and delights age.  
The remembrance of our old iniquities, aught to work new repentance.  
It is great wisdom to forget other men's faults by remembering our own offences. Soc.  
Memoria non est futurorum, nec presentium, sed praeteritorum, unde sensus est praesentium: opinio seu fides futurorum, et memoria praeteritorum.  Arist. 
Memoria est signatarum rerum in mente vestigium.  Cic.  

Of Learning.  
Defi. Learning is the knowledge and understanding of the Arts and Sciences, she is also the mother of virtue and perfection.  
IF a Governor or Captain be void of wisdom and learning, civil policy cannot be maintained, martial discipline wanteth her greatest stay, and courage proveth rashness.  
Learning in a soldier, is an armour of never tainted proof, and a wounding dart unresistible.  
He that hath learning & valour truly espoused together in his mind, in him is excellency most pure, clean, and accomplished.  
Learning was the first founder of Weals public, and the first crown of conquest.  
As the best ground bringeth forth no corn unless it be tilled, so the purest valour bringeth forth no perfections if it be unlearned. Pla.  
Learning addeth to conquest perpetuity, when Fortune's sun setteth at the first shining.  
He that laboureth to instruct the mind with good and laudable qualities, and virtuous & honest discipline, shall purchase praise with men, and favour with God. Aug.  
Learning is the display of honour, & humility is sister unto true nobility; the latter, being as needful in a householder, as the other in a man of Arms is profitable.  
It neither savoureth of learning, nor can be approved of wisdom, to give overmuch credit to things which stand without reason.  
The conquest of Timotheus won by oratory, and sweet words, was good, so were the outcries of Demetreus effected with sword, but in an absolute Commander, let both the one and the other be resident.  
In all thy conquest have sovereign regard to learning, for therein was Alexander renowned, who in the conquest of Thebes sold all the free men, (priests only excepted) and in the greatness of the massacre, not only gave charge for the saving of Pindarus the Poet, but also himself saw, both him, his house and family, undamnified.  
Learning is the temperance of youth, the comfort of old age, standing for wealth upon poverty, and serving for an ornament to riches. Cicero.  
When thou art weary of study, revive thy wits with mirth, or reading of stories.  
The most learning and knowledge that we have, is the least part of that we be ignorant of.  
The more we exalt & raise our minds with learning and knowledge, the more low do we keep the flesh with all her infirmities.  
Those men are in a wrong opinion, that suppose learning to be nothing available to the governance of a Commonweal.  
Sleep and labour are enemies to learning.  
It is less pain to learn in youth, then to be ignorant in age. Solon.  
Like as in meats, the wholesomeness is as much to be required as the plesantness, so in reading or hearing Authors, we ought to desire aswell the goodness as the eloquence.  
Man's understanding seethe, heareth, and liveth: all the rest is blind and deaf, wanting reason. Plato.  
He is much to be commended, that to his good bringing up, addeth virtue, wisdom, and learning.  
False doctrine, is the leprosy of the mind.  
Be sober and chaste among young folk, that they may learn of thee, and among old folk, that thou mayst learn of them.  
Nature without learning is blind. Plut.  
A man cannot be better accompanied then among wise men, nor better spend his time, then in reading of books.  
Like as a field, although it be fertile, can bring forth no fruit, except it be first tilled: so the mind, although it be apt of itself, cannot without learning bring forth any goodness.  
If thou desire to be good, endeavour thyself to learn to know, and to follow the truth, for he that is ignorant therein, & will not learn, can never be good. Cicero.  
Let it not grieve thee to take pains to go to learn of a cunning man, for it were great shame for young men, not to travail a little by land to increase their knowledge, sith merchants do sail so far by Sea to augment their riches.  
Labour not for a great number of books, but for the goodness that in them is to be learned; for learning consisteth not in the greatness, but in the goodness.  
Learning maketh young men sober, & comforteth old men, it is wealth to the poor, and treasure to the rich. Aristippus.  
It is no shame for a man to learn that he knoweth not, of what age soever he be. Iso.  
Of all things, the least quantity is to be borne, save of learning and knowledge, of which the more that a man hath, the better he may bear it.  
Learn by other men's vices, how filthy thine own are.  
To unlearn evil, is the best kind of learning that can be.  
An opinion without learning cannot be good. Seneca.  
Doctrinae radices amarae fructus dulces.  Bion. 
Vita hominis sine literis, mors est, et vivi, hominis sepultura.  Cic.  

Of Knowledge.  
Defi. Knowledge is that understanding which we have both of our Creator, and of his works, and will, & of our own selves; it is the storehouse of all wisdom, and the beginning of our salvation.  
KNowledge is of such equality, that the more a man knoweth, the more increaseth his desire to know.  
The knowledge of all things is profitable, but the abuse of any thing is uncomely.  
To know and not to be able to perform, is a double mishap. Solon.  
Experience with instruction, is the best way to perfection.  
It is more to know how to use the victory, then to overcome.  
Where experience wanteth, there commonly the choice hath an ill chance.  
He that wanteth knowledge, Science, and nurture, is but the shape of a man, though never so well beautified with the gifts of nature.  
Alexander the great, made so great account of knowledge and learning, that he was wont to say, he was more bound to Aristotle for giving him learning, then to his Father Philip for his life; sith the one was momentary, and the other, never to be blotted out with oblivion.  
Learning and knowledge is of good men diligently sought for, & carefully kept in their bosoms, to the end that thereby they may know sin, and eschew the same, and know virtue; and attain unto it, for if it be not applied hereunto of them that have it, she leaveth in them her whole duty undone. Plato.  
A godly minded man, being given to knowledge through study and learning, will chief bestow his wisdom and knowledge, to the helping of his neighbour in time of need.  
Perfect hearing, is a great help in a man to obtain knowledge. Isocrates.  
As men in nothing more differ from the Gods, then when they are fools, so in nothing they do come near them so much as when they are wise. Empedocles.  
In war yr●● i● better than gold, and in man's life, knowledge to be preferred before riches, Socrates.  
The egyptians accounted it a most intolerable calamity to endure but for three days, the darkness which God sent unto them by Moses, how much more ought we to be afraid, when we remain all our life time in the night of ignorance?  
Doubtfulness, and untruth, are the daughters of Ignorance.  
Pythagoras' counsel was, that above all things we should have a care to keep the body from diseases, the soul from ignorance, and the City from sedition.  
The best knowledge, is for a man to know himself. Socrates.  
He that well knoweth himself, esteemeth but little of himself; he considereth from whence he came, and whereunto he must, he regardeth not the vain pleasures of this brittle life, but extolleth the law of God, and seeketh to live in his fear. But he that knoweth not himself, is ignorant of God, wilful in wickedness, unprofitable in his life, and utterly graceless at his death. Macrobius.  
The understanding and knowledge of vain men, is but beastlike to those that are possessed with the heavenly spirit, which is secret & hid; and whereas they speak and utter their knowledge, all other ought to be silent.  
Knowledge seemeth to be a thing indifferent both to good and evil.  
Socrates' thanked God only for these three things, first, in that he had made him a man, and not a woman; secondly, that he was borne a Grecian, and not a Barbarian; thirdly, that he was a Philosopher, and not unlearned; esteeming the gifts of Nature and Fortune of no value, unlese they be beautified with the gifts of the mind.  
Experience is the Mistress of age.  
There is nothing which experience doth engrave, but time doth wear out.  
As a Captain is a director of a whole Army, so reason joined with knowledge, is the guide of life.  
As Bees out of flowers suck honey, so should men out of Sciences learn knowledge. Pla.  
Cunning continueth when all other worldly wealth is wasted.  
He that knoweth not that which he ought to know, is a brute beast among men, he that knoweth no more than he hath need of, is a man among brute beasts, and he that knoweth all that may be known, is a God among men. Pythag.  
He is sufficiently well learned, that knoweth how to do well, and he hath power enough, that can refrain from doing evil. Cicero.  
To lack knowledge, is a very evil thing, to think scorn to learn, is worse, but to withstand and repugn the truth, against men of knowledge teaching the truth, is worst, and farthest from all grace.  
No Science is perfect, that is not grounded on infallible principles.  
Experience is a true Mistress, but she maketh her scholars to tread upon thorns.  
Solon, who taught by much experience and reading, wrought many things for the profit of the weal public.  
He that will be perfect in knowledge must be circumspect by nature, diligent in action, and considerate in his resolution.  
A man that is rich in knowledge, is rich in all things, for without it there is nothing, and with it what can ba wanting. Solon.  
It becometh a man from his youth, to be ignorant in filthy things, & to be studious in the knowledge of goodness and honesty.  
Endeavour thyself to do so well, that others may rather envy at thy knowledge than laugh at thy ignorance. Socrates.  
unum q●odque scire ●rbi●ra●●r cum eius causas, et principia cognoscimus.  Cic. 
Lic●● omnes scienti● nobiles sunt tantem diui●●●●● nob●l●or: quia eius subiectum est nobilus.  Aristo.  

Of Eloquence.  
Defi. Eloquence, or oratory, is an Art which teacheth the laudable manner of well speaking; it is the ornament of the brain, and the guilt sometimes to an ill reputed matter.  
THe speech of man is a divine work, and full of admiration, therefore we ought at no time to pollute our tongues with vild and filthy talk.  
Brevity is a great praise of eloquence. Cice.  
Speech is the nourishment of the soul, which only becomes odious and corrupt, by the wickedness of men. Isocrates.  
It is a special virtue to speak little & well.  
Silence is a sweet eloquence, for fools in their dombnes, are accounted wise.  
Many through eloquence, make a good matter seem bad, and a bad matter seem good.  
Eloquence hath a double fountain, the one internal proceeding from the mind, called the divine guide, the other external, uttered in speech, called the messenger of conceits and thoughts. Cic.  
Internal ●ratory aims at friendship towards a man's self, respecting only the mark of virtue, through the instructions of philosophy.  
external eloquence aims at friendship towards others, causing us to speak & teach, whatsoever is fruitful and profitable for every one.  
Internal speech, maketh a man always agree with himself, it causeth him never to complain, never to repent; it maketh him full of peace, full of love and contentation in his own virtue, it hea●eth him of every rebellious passion which is disobedient to reason, and of all contentions between wit and will; external carrieth with it all the force & efficacy to persuade.  
Eloquence is made by air; beaten & framed with articulate & distinct sound, yet the reason thereof is hard to be comprehended by human sense.  
Words are the shadows of works, and eloquence the ornament to both.  
Eloquence is like a cloth of Arras, figured and set forth with stories, because both in the one and the other the things fashioned, are then seen when they are opened, & are not subject to sight, neither bring delight when they are folded up and hidden.  
When the lips of perfect eloquence are opened, we behold, as it were in a Temple, the goodly similitudes, and images of the soul.  
Virtue hath no instrument so gracious or familiar as eloquence, which seconded with action, is of great force and efficacy.  
It is not so necessary that the Orator & the Law should agree in one, and the same thing, as it is requisite, the life of a Philosopher should be conformable with his doctrine and speech. Plato.  
Eloquence is a profession of serious, grave, and weighty matters, and not a play unconstantly uttered to obtain honour only.  
All oratory ought to have reason for a foundation, and the love of our neighbour for a mark to aim at.  
The tongue is a slypperie instrument, and bringeth great danger to those that either neglect, or defile it.  
If eloquence be directed with a religious understanding, it will sing us a song, tuned with all the concord's of a true harmony of virtue.  
Eloquence ought to be like gold, which is then of greatest price and value, when it hath least dross in it.  
A dry & thirsty ear must be watered with eloquence, which is good to drink, and that eloquence grounded upon reason only, is able to content and satisfy the hearing.  
The goodliest assembly in the world, is where the Graces & Muses meet together.  
Right and reason are invincible, being uttered with true eloquence, because the soul is induced to believe their reasons, through the delight which is joined with them.  
Unprofitable eloquence is like Cipres trees, which are great and tall, but bear no fruit. Aurelian.  
Babbling Orators are the thieves of time, and compared to empty vessels, which give a greater sound, than they which are full.  
The tongue by eloquence serveth both to perfect & instruct others, and likewise to hurt and corrupt others.  
There be two only times for a man to show eloquence, the one when the matter is necessary, the other, when a man speaketh that which he knoweth.  
Great men ought to be considerate in their speech, and to be eloquent in sententious words, of another phrase then that of the vulgar sort, or else to be silent, wanting the virtue of eloquence.  
Men ought to be more considerate in writing then in speaking, because a rash & indiscreet word may be corrected presently, but that which is written, can no more be denied or amended, but with infamy.  
Let eloquence be pleasant and sweet, not headstrong, and when we discourse, let us not be so long, that we hinder others from speaking; for eloquence of all other things ought to be mutual, and equal.  
Oratory is the spur to arms, for the eloquent oration of Isocrates, was the first trumpet that gave Philip an alarm to the Asian wars, which Alexander his son, without intermission ended.  
Vt hominis decus est ingenium, sic ingenij lumen est elequentia.  Cic. Orationis facultas praecipuum naturae humanae, bonum est.  

Of Poetry.  
Defi. A Poet was called Vates, which is as much as a Diviner, Fore-seer, or Prophet, and of this word Carmina, which was taken for Poesy, came this word Charms, because it is as a divine enchantment to the senses, drawing them by the sweetness of delightful numbers, to a wondrous admiration. The Greeks' derive a Poet from this word Poiein, which signifieth to make, and we following it, call a Poet a maker, which name, how great it is, the simplest can judge; and Poetry Aristotle calleth an Art of imitation, or to speak metaphorically, a speaking picture.  
Witty Poems are fit for wise heads, and examples of honour, for such as triumph in virtue.  
men's Poems follow their passions, & they conclude as they are contented.  
Think thyself to be a good Orator and Poet, when thou canst persuade thyself to do that which thou oughtest.  
Lewes the twelfth, of famous memory, said, that a King ought now and then to take pleasure in hearing & reading of Comedies, because (said he) thereby he may perceive and hear many things done in his realm, which otherwise he should not know.  
Poetry quickeneth the wit, sweeteneth the discourse, and tickleth the ear.  
Lascivious poetry, is full of feigned sighs, lewd allegories, immodest metaphors, and incredulous descriptions.  
Poetry applied to the praises of GOD, knitteth the soul unto him, soundeth the senses, moderateth griefs, and temperateth hatred. Guevara.  
Art is taught by Art, but Poetry only is the gift of God.  
Poetry dividing a man from himself, maketh him worthily his own admirer.  
As the seal leaveth the impression of his form in wax, so the learned Poet, engraveth his passions so perfectly in men's hearts, that the hearer almost is transformed into the Author.  
Plato drove Poets out of his common weal, at those that make the common people effeminate.  
A corrupt subject defraudeth Poetry of her due praise.  
A true Poet, in his lines forgeth profane pleasure, but approved doctrine.  
Poetry is another nature, making things seem better than they are by nature.  
Impious Poets, make Clio a Thais, Helicon a brothell-house, and themselves contemptible.  
Painting is a dumb poesy, and poesy a speaking painting.  
It was written of Socrates, that he was ill brought up to Poetry, because he loved the truth.  
He which first invented the jambique versifying, to bite and quip, was the first that felt the smart thereof.  
Poets are borne, but Orators are made.  
O sacer et magnus vatum labour, omnia fato  
Eripis, et donas populis mortalibus aewm.  
Carminae quam tribuent fama, perennis erit.   

Of Admiration.  
Defi. Admiration is a passion of the soul, which by a sudden apprehension exalteth the powers, & makes them, as in a trance, sleep in judgement of the present object, thinking all things to be wonderful that it beholdeth.  
IN vain is he fortified with terror, that is not guarded with love and admiration.  
They should list to do least, that may do what they will, either in art or admiration.  
They are infortunate Princes, that neither will be taught to admire themselves, nor wonder at their faults.  
He that will lose a friend to be rid of a foe, may be admired for his policy, but not for his charity.  
Common multitudes, imagine it but one thing to be both an admired good man and a King. Solon.  
Princes, for all their admirations, buy their quiet with wrongs.  
It is better for a few eyes to make a little river, then for all sights to infer an admiration.  
Realms get nothing by change, but perils and admiration.  
By long observance, we learn to admire the times past.  
Those which wish for Princes, endure them like wonders, nine days.  
Some by admiring other men's virtues, become enemies to their own vices. Socrates.  
Wisemen both prefer & admire the unjustest peace, before the justest war.  
It is a sign of a malicious mind, not to admire a man which is worthy of admiration. Mar. Aur.  
In Kingdoms, are necessary, admirations, factions, and varieties, so that some may fall, to raise others.  
He that from a man of strength and admiration takes away his right, augmenteth his strength, and gives him more right.  
Overshadowing providence, binds the sharpest and most admiredst counsels of the wise, that they cannot discern their nakedness.  
The wisdom of men stops every gap, but that whereat ruin enters, which wonder keepeth open.  
Ill persuading want, wronged patience, looseness and force, are the breeders of civil wars and admiration.  
Men wholly used to war, wonder at the name of peace.  
They which are brought up in admiration and blood, think it is best fishing in troubled waters.  
The weatherlike vulgar, are apt to admire every thing, & ready to turn as often as the tide.  
It were a wonder beyond wonder, if injustice should keep what impiety hath gotten.  
An easy yielding zeal, is quickly overcome with admiring of gravities eloquence.  
The ambitious minded man, for the advancement of his admiration, sticketh not to dispense with heaven and religion.  
It is no wonder that the armed power doth either find right, or make right, for what may he not, that may what he will.  
The impious-neglecting admirers, weigh lightly, what others fear heavily.  
Our knowledge must be terror, & our skill fearfulness, to admire the work of him which made all things.  Admiratio peperit philosophiam. Admiratio quae magna est non parit verba, sed silentium.  

Of School.  
Defi. A School is a nursery of learning, or the storehouse from whence the mind fetcheth instructions and riches, adorning the soul with mental virtues and divine knowledge.  
Tyranny is wild in a Schoolmaster, for youth should rather be trained with courtesy than compulsion.  
Because youth by nature is wild, therefore should Schoolmasters break them by gentleness.  
That child is gross witted, which being thoroughly schoole-taught, continues still barbarous.  
Women ought to have as great interest in Schools as men; though not so soon as men, because their wits being more perfect, they would make men's reputations less perfect.  
Women prove the best Schoolmasters, when they place their best delights in instructions.  
Two things are to be regarded in Schools and schoolmasters, first, wherein children must be taught, the next, how they should be taught.  
Danger teacheth silence in her school.  
A school should contain four principal rudiments, that is, Grammar, Exercise, Music, and Painting.  
Grammar is the door to Sciences, whereby we learn to speak well, and exactly.  
Education is a second nature, and the principles lernt in schools, is the best education.  
The nature of man is like a pair of balance, guided by schoole-rules & custom.  
If the royalest borne creature have not his nature re●ined with school rudiments, it is gross and barbarous.  
Nature not manured with knowledge, bringeth forth nothing but thistles, & brambles.  
As trainings makes dogs fit for hunting, so Schools and learning, makes nature profitable.  
The best wisdom is to know a man's self, and learning, and Schools first bring that knowledge.  
We have justice from our births, but knowledge from Schools.  
Man's nature being the instinke and inclination of the spirit, is bettered by school rudiments.  
Nature in some sort, is a School of decency, and teacheth rules of honest civility.  
The vildest, whosoever, is sometimes touched with honesty, and the worst, hath the light of nature without schooling.  
The want of school doctrine, is the first corruption of nature.  
lions are tamer than men, if doctrine did not bridle them,  
Schools tame nature, and tamed nature is perfect virtue.  
Every good beginning cometh by nature, but the progress by School education.  
Courage & greatness, is as much aspired to in schools, as from nature.  Educatio est prima, secunda, tertia pars vitae, sine qua omnis dostrina, est veluti armata iniustitia. 
— Nunc adhibe puro  
Pectore verba puer, nunc te melioribus offer:  
Quo semel est imbuta recens servabit odorem,  
Testa diu.  Horac.  

Of Ignorance.  
Defi. Ignorance is that defect which causeth a man to judge evil of things, to deliberate worse, not to know how to take the advantage of present good things, but to conceive ill of what ever is good in man's life.  
IGnorance hath ever the boldest face.  
It proceedeth of a light judgement, to credit all things that a man heareth, and to do all things that he seethe. Socrates.  
To abound in all things, and not to know the use of them, is plain penury.  
Unhappy is he that desireth, unhappier that offendeth, and unhappiest that knoweth not himself.  
As the light of godly knowledge increaseth virtue, so the darkness of ignorance is a hindrance to all goodness.  
There is nothing worse than to live beastly and out of honest order; and the greatest and most evident cause thereof is the sin of ignorance, which is an utter enemy to knowledge. Plato.  
It is great shame for an old man to be ignorant in the knowledge of God's law.  
Idleness engendereth ignorance, and ignorance engendereth error.  
An ignorant man may be known by three points; he cannot rule himself, because he lacketh reason; he cannot resist his lusts, because he wanteth wit; neither can he do what he would, because he is in bondage to a woman.  
Through want of wit, cometh much harm, and by means of ignorance much good is left undone.  
Where there is no capacity, there persuasions are in vain. Socrat.  
It is better teaching the ignorant by experience, than the learned by wisdom.  
To rule without regard, to urge without reason, and to laugh immoderately, are manifest signs of ignorance.  
Ignorance in adversity is a blessing, in prossperitie a scorn, in science a plague.  
He that knoweth not how much he seeketh, doth not know when to find that which he lacketh.  
There can be no greater ignorance than presumption.  
Ignorance is no excuse for faults, sith we have power of knowledge.  
It is better to be unborn then untaught, for ignorance is the root of misfortune. Pla.  
Ignorance is never known to be ignorance, till it be married with knowledge.  
There is no greater vengeance to be imagined, then when valour & ignorance are coupled together.  
The ignorant man hath no greater foe than his own ignorance, for it destroyeth where it liveth.  
He is an ignorant physician that can sing but one song, but he is more accursed that knoweth no virtue.  
The only ill in this world, is ignorance, the only good, knowledge, the latter, leadeth the way to heaven; the former, openeth the gate to destruction.  
Ignorance is a dangerous and spiritual lying, which all men ought warily to shun. Gre.  
Ignorance is a sickness of the mind, and the occasion of all error.  
The soul of man, receiving and comprehending the divine understanding, conducteth all things rightly and happily; but if she be once joined with ignorance, she worketh clean contrary; & the understanding is unto the soul as the sight to the body.  
From their lewd mother ignorance, issue two daughters, falsehood and Doubt.  
It is recorded, that Pope Celestine the fift deposed himself, by reason of his ignorance.  
Ignorance believeth not what it seethe.  
He tha● is ignorant in the truth, and led about with opinions, must needs err.  
The Poets described one Typhoon an enemy to knowledge, as a man puffed up, proud, & scattering all things by ignorance; for there is great difference between the judgement, contentment, sight, and feeling, of a learned m●n, and one that is ignorant.  
Ignorance is a voluntary misfortune. Chilo.  
Ignorance is the mother of errors.  
The harder we receive our health, because ●● were ignorant that we were sick.  
〈…〉 l errors not let at the beginning, ●●●●ngeth oft times great and mighty mis 〈…〉 es.  
The chiefest cause & beginning of error is, wh● men imagine those things to please God, which please themselves, and those things to displease God, whereat they themselves are discontented.  
An error begun, is not to be overcome with violence, but with truth.  
Custom, though never so ancient, with out truth is but an old error. Cyprian.  
He that erreth before he know the truth, ought the sooner to be forgiven. Cyprian.  
A wilful mind is subject to much error.  unicum est bonum scientia, et malum unicum ignorantia. Imperitiam comitatur temeritas.  

Of Goodness.  
Defi. Goodness is that which includeth in itself, a dignity that savoureth of God and his works, having a perpetuity and steadfastness of godly substance.  
Goodness in general makes every one think the strength of virtue in an other, whereof they find the assured foundation in themselves. Plato.  
As oft as we do good, we offer sacrifice.  
It is too much for one good man to want.  
A man may be too just and too wise, but never too good. Socrates.  
There is no good unless it be voluntary.  
A good man rejoiceth in adversity, and forgetteth not to be thankful unto God in time of prosperity. Greg.  
A good man's wish, is substance, faith, and fame, glory, & grace according to the same.  
A man is not to be accounted good for his age, but for his charitable actions.  
He may worthily be called good, which maketh other men to far the better for his goodness.  
Thou canst not be perfectly good, when thou hatest thine enemy, what shalt thou then be, when thou hatest him that is thy friend? Socrates.  
There is no greater delectation & comfort to a good man, then to be seen in the company of good men. Plato.  
The further a good man is known, the further his virtues spread, and root themselves in men's hearts and remembrance.  
He that doth good, is better than the good which he doth; & an evil man is worse than the evil that is done by him.  
What soever is right and honest, and joined with virtue, that alone is only good.  
He that is mighty, is not by & by good, but he that is good, is presently mighty. Isocrates.  
The goodness that proceedeth from an ignorant man, is like the herbs that grow upon a dunghill.  
Riches will decay, prosperities may change, but goodness doth continue till death.  
Goodness is threefold, and hath relation to three things; the goods of the mind, the goods of the body, and the goods of fortune.  
The more our grace and goodness doth increase, the more our souls address themselves to God.  
As God is all goodness, so loveth he all good things, as righteousness & virtue, and hateth vice and wickedness.  
The goodness of the soul is the most principal and chiefest goodness that can be.  
Vir bonus et prudens (qualem vix repperit unum  
Millibus é cunctis hominum consultus Apollo)  
judex ipse sui totum se explorat ad unguem.  
Difficile est hominibus persuadere, bonitatem  
propter ipsam diligendam.  Cic.  

Of Comforts.  
Defi. Comfort is any ease, help, or consolation in our troubles & adversities, which disburdenig the mind, restores it to calm and quiet patience.  
TIme heals the torments of disquiet mind. The hugest tempests last not all the year.  
comfort in extremity healeth many wounds, pacifieth the discontented heart, & governeth the mind. Plut.  
Grieve not at afflictions, for they are the rods where with God beateth his children.  
Troubles are but instructions to teach men wit, for by them thou mayst know falsehood from faith, and thy trusty friend from thy traitorous foe.  
Despair not when all worldly means are done, for God will raise thee if thou trust in him. Aug.  
Fond man bewail not thus thy wretched age; thou now hast wellnigh reached thy journeys end.  
There is nothing grievous if the thought make it not.  
Art thou backbited? rejoice, if guiltless: guilty, amend.  
Be not discomforted at the loss of children, for they were borne to die.  
Wrong is the trial of thy patience.  
There is nothing the world can take away, because the world giveth nothing; fame perisheth, honours fade, wealth decayeth, only our true riches is our constancy in all casualties.  
All things is vanity which is under the sun, all thing continual labour and travail, what hath man to mourn for then, when all things he can lose in this life are but fading and miserable?  
Let not sorrow overmuch molest thee; for when thou has● wept thy worst, grief must have an end.  
Sickness is the prison of the body, but comfort the liberty of the soul. Plato.  
Comfort is next friend to happiness, an enemy to weak lamentations, and the heir of resolution.  
The best comfort to a miser, is to behold the overflow of his wealth.  
The suspectless, the temperate, and the wise man, are never uncomfortable.  
Of sorrow cometh dreams and fancies, of comfort, rest, and quiet slumbers.  
By sorrow the heart is tormented, by comfort, when it is half dead, it is revived.  
Sad sighs write the woes of the heart, & kind speeches comfort the soul in heaviness.  
Sad hearts live upon tears with weeping, but being recomforted, die with laughing.  
Assurance puts away sorrow, and fear poisons comfort.  
He that will be truly valiant, must neither let joy nor grief overcome him, for better not to be, then to be a bondslave to passion.  
He that coveteth comfort without sorrow, must apply his wit in following wisdom.  
To friends afflicted with sorrow, we ought to give remedy to their persons, and consolation and comfort to their hearts.  
The multiplying of comforts, is the assuaging of cares. Solon.  
In the midst of all thy cares, let this be thy chiefest comfort, hard things may be mollified, strait things may be loosened, and heavy things shall little grieve him that can handsomely bear them.  
Sorrow seldom taketh place in him that abstaineth from four things, that is, from hastiness, wilful frowardness, pride, and sloth.  
Malê de te loquntur homines, sed mali, non de te loquntur sed de se.  
Elebile principium melior fortuna secuta est.   

Of Patience.  
Defi. Patience is a habit that consisteth in sustaining stoutly all labours and griefs, for the love of honesty; it is the excellent good thing that keepeth the tranquillity of our spirit as much as may be in adversities, and not to complain of that which is uncertain.  
PAtience is a voluntary adventuring of hard things for the desire of virtue.  
The sweetest salve to mishap is patience, & no greater revenge can be offered to fortune, then to rest content in the midst of misery.  
He is worthy to be counted courageous, strong, and stout, which doth not only with patience suffer injuries, rebukes, and displeasures done unto him, but also doth good against those evils.  
Patience is the shield of intolerable wrongs, that lighteneth the burden of adversity, and seasoneth the joys of prosperity.  
Better it is to offer thyself in triumph, then to be drawn to it by dishonour.  
No patiented man can endure to see another man obtain that without trouble, which he himself could never compass without much travail.  
It is a special sign of heroical magnanimity, to despise light wrongs, and nothing to regard mean adventures.  
It is good to forbear to talk of things needless to be spoken, but it is much better to conceal things dangerous to be told.  
Patience is so like to fortitude, that it seemeth she is either her sister or her daughter.  
The common sort do take revenge for their credit, but noble minds forgive for their virtue.  
Patience is the hope of a heavenly spirit.  
Patience without comfort, brings peril of consumption.  
It is a pleasant tarrying, that stayeth from evil doing,  
The end of patience, is the expectation of promises.  
That is to be borne with patience, which can not be redressed with carefulness.  
It is no merit to suffer persecutions, if we have no patience therein.  
It is more safety to forget an injury, then to revenge it. Aur.  
The sweetest salve for misery, is patience, & the only medicine for want is content.  
Better it is by sitting low to live quiet, then by climbing high to fall into misery.  
Patience is the best salve against love and fortune.  
To suffer infirmities, and dissemble mishap, the one is the office of a constant sick man, the other of a cunning state-man.  
Patience is a necessary virtue in a Common weal, for by it the magistrate measures what he speaketh, and dissembles what he suffereth.  
To be discreet in prosperity, and patiented in adversity, is the true motion and effect of a virtuous and valiant mind. Cicero.  
Quintus Eabius, after he had been Consul, disdained not to march under the Ensign of other Consuls.  
Patience being oft provoked with injuries, breaketh forth at last into fury.  
It is good for a man to wish the best, to think upon the worst, and patiently to suffer whatsoever doth happen.  
Humility, patience, and fair speech, are the patifiers of wrath and anger.  
He seemeth to be perfectly patiented, that in his fury can subdue his own affections.  
Patience and perseverance, are two proper notes, whereby Gods children are truly known from hypocrites, counterfeits, and dissemblers. Aug.  
In suffering of afflictions, patience is made more strong and perfect.  
The troubles that come of necessity, aught to be borne with boldness and good courage.  
He which bendeth himself to revenge, doth imitate his doings who is molested with impatience, and he which imitateth an evil man, can hardly be good himself.  
The best way for a man to be avenged, is to contemn injury and rebuke, & to live with such honesty and good behaviour, that the doer of wrong shall at the last be thereof ashamed, or at the least lose the fruit of his malice, that is: he shall not rejoice nor have glory of thy hindrance and damage.  
— serpens, sitis, ardour, arenae  
Dulcia virtuti: gaudit patientia duris.  
Leniter ex merito quicquid patiare ferendum est.   

Of Friendship.  
Defi. Friendship is a community of a perpetual will, the end whereof is fellowship of life, and it is framed by the profit of a long continued love; Friendship is also an inveter at & ancient love, wherein is more pleasure than desire.  
FRiendship is a perfect consent of things, appertaining as well unto God as to man, with benevolence and charity.  
Friendship in good men, is a blessing & stable connexing of sundry wills, making of two persons one, in having & suffering. And therefore a friend is properly called, a second self, for that in both men is but one mind, & one possession. And that which more is, a man rejoiceth more at his friends good hap, than he doth at his own. Aurel.  
True and perfect friendship, is to make one heart and mind, of many hearts and bodies.  
It is the property of true friends, to live and love together, but feigned friends fly from a man in time of trial.  
Though many time's friendship be plighted by shaking of hands, yet is it often shaken off by fraud in the heart.  
The smile of a foe that proceedeth of envy, is worse than the tear of a friend proceeding of pity.  
Friendship judgeth with partiality, and affection winketh at apparent follies.  
A friend cannot be recompensed by riches, when (for his friend) he putteth his life in jeopardy.  
A known foe is better than an unknown friend, and better it were to be a mole in the earth, than a moat in the sun.  
To dissuade a man in a course of honour, were not the part of a friend, & to set one forward in folly, no discretion in a man.  
Friends meeting after long absence, are the sweetest flowers in the garden of true affection.  
The love of men to women, is a thing common, and of course, but the friendship of man to man, infinite and immortal.  
The fellowship of a true friend in misery, is always sweet, and his counsels in prosperity are always fortunate.  
Friendship is an idle title of a thing, which cannot be, where virtue is abolished.  
Friendship being an equity of reciprocal good will, is of three kinds, the one of neighbourhood, the other hospitality, the last, love. Arist.  
Love is confirmed either by gifts, or study of virtue▪ then goeth it from a passion to a perfect habit, and so leaveth the name of love, and is called friendship, which no time can violate.  
We ought to use a friend like gold, to try him before we have need.  
He is a true friend, whose care is to pleasure his friend in all things, moved thereunto by a mere good will which he beareth unto him. Aristotle.  
It is no small grief to a good nature to try his friend. Eurip.  
To beg a thing at a friends hand, is to buy it.  
Perfect amity consisteth in equality and agreeing of the minds.  
Such as love loyalty, may well be crossed with calamity, but never justly accused of inconstancy.  
A friend unto a friend, neither hideth secret nor denieth money.  
The want of friends is perilous, but some friends prove tedious.  
The words of a friend joined with true affection, give life to the heart, and comfort to a care-oppressed mind. Chilo.  
There can be no amity where is no virtue, and that friendship is most hateful and accursed, where some become friends to do other some harm.  
Friends ought always to be tried before they be trusted, least shining like the Carbuncle, as if they had fire, they be found when they be touched, to be without faith.  
Good will is the beginning of friendship, which by use causeth friendship to follow.  
If thou desire to be thought a friend, it is necessary that thou do the works that belong unto a friend.  
Among friends there should be no cause of breach, but with a dissembler no care of reconciliation.  
He is a friend indeed, that lightly forgetteth his friend's offence.  
Proud and scornful people, are perilous friends.  
Friendship ought to be engendered of equalness, for where equality is not, friendship cannot long continue.  
Where true friends are knit in love, there sorrows are shared equally.  
Friends must be used as musicians tune their strings, who finding them in discord, do not break them, but rather by intention or remission, frame them to a pleasant consent.  
The counsel of a friend, must be fastened to the mind, not to the ear, followed rather then praised, employed in good living, and not talked of in bare meaning.  
In Music there are many discords before there can be framed a Diapazon; & in contracting of good will, many ●arrs, before there be established a true & perfect friendship.  
A friend is in prosperity a pleasure, in adversity a solace, in grief a comfort, in joy a merry companion, and at all times a second self.  
A friend is a precious jewel, within whose bosom one may unload his sorrows, and unfold his secrets.  
As fire and heat are inseparable, so are the hearts of faithful friends.  
He that promiseth speedily, and is long in performing, is but a slack friend.  
Like as a Physician cureth a man secretly, he not seeing it, so should a good friend help his friend privily, when he knoweth not thereof.  
The injury done by a friend, is much more grievous than the wrongs wrought by an enemy.  
Maintain thy friends with benefits, to make them more friendly, and do good to thine enemies, that they through courtesy may become thy friends.  
Friendship is given by nature, for a help to virtue, not for a companion of vices.  
Friendship ought to resemble the love between man and wife; that is, of two bodies to be made one will and affection.  
The property of a true friend, is to perform more than he promiseth, but the condition of a dissembler, is to promise more than he meaneth to perform.  
Great proffers are meet to be used to strangers, and good turns to true friends.  
If thou intent to prove thy friend, stay not till need and necessity urge thee, lest such trial be not only unprofitable and without fruit, but also hurtful and prejudicial.  
The opinion of virtue, is the fountain of friendship.  
Feigned friends resemble Crows, that fly not but towards such places where there is something to be fed upon.  
He that seeketh after a swarm of friends, commonly falleth into a wasps-nest of enemies.  
Friendship oftentimes, is better than consanguinity.  
A friendly admonition is a special point of true friendship.  
It is best to be praised of those friends, that will not spare to reprehend us, when we are blameworthy.  
He that will not hear the admonition of a friend, is worthy to feel the correction of a foe.  
That friendship is of a brittle mould which a little table talk will crack.  
He which goeth about to cut off friendship, doth even as it were go about to take the sun from the world. Cic.  
It is perfect and unsained friendship to think one, and the same thing. Sallust.  
There is no more certain token of true friendship, then is consent and communicating of our cogitations one with another. Cic.  
Unity is the essence of amity.  
There is nothing better the a bosom friend, with whom a man may confer upon the injuries that happen unto him.  
A true friend, wisheth his friend health with happiness, honour without envy, and affluence without necessity.  
He that hath no friend to comfort him in his necessity, lives like a man in the wilderness, subject to every beasts tyranny.  
Believe after trial, & judge before friendship.  
The fault which thou sufferest in thy friend, thou committest in thyself.  
Show saithfulnes to thy friend, and equity to all men. Protog.  
No wise man will choose to l●ue without friends, although he have plenty of worldly wealth.  
Though a wise man be contented & satisfied with himself, yet will he have friends, because he will not be destitute of so great a virtue.  
There be many men that, want no friends, and yet lack true friendship.  
Never admit him for thy friend, whom by force thou hast brought into subjection.  
He is not meet to be admitted for a faithful friend, which is ready to enter amity with every one.  
Admit none to be thy friend, except thou first know how he hath dealt with his other friends before; for look how he hath served them, so will he likewise deal with thee.  
The agreement of the wicked, is easily upon a small occasion broken, but the friendship of the virtuous continueth for ever. Her.  
As mighty floods by how much they are brought into small rivers, by so much they lose of their strength; so friendship cannot be amongst many, without abating the force thereof.  
The more friendship favoureth, of the less force it is, but the fewer the more faithful.  
Be slow to fall in friendship, but when thou art in, continue firm and constant. Socrat.  Illud amicitiae quondam venerabile nomen, Prostat et in quaestu pro meretrice sedet.  

Of Temperance.  
Defi. Temperance is that light which driveth away round about her, the darkness and obscurity of passions; she is of all the virtues most wholesome, for she preserveth both publicly & privately humane society; she lifteth up the soul miserably thrown down in vice, and restoreth her again into her place; it is also a mutual consent of the parts of the soul, causing all disorder and unbridled affections, to take reason for a rule & direction.  
TEmperance is the quallifier of all disorder and commotions.  
Temperance represseth vice, & nourisheth virtue. Solon.  
Temperance calleth a man back from gross effects, and carnal appetites, and letteth him not exceed, neither in foolish rejoicing, nor in ungodly sorrowing.  
A young man untemperate, and full of carnal affections, quickly turneth the body into age and feeble infirmities. Anaxag.  
He cannot commend temperance that delighteth in pleasure, nor love government, that liketh riot.  
Constancy and temperance in our actions, maketh virtue strong.  
Men must eat to live, and not live to eat.  
He that respecteth vain pleasure, is immodest, but he that regardeth profit, is discreet.  
In private families, continence is to be praised, in public offices, dignity.  
Intemperance is the fountain of all our perturbations.  
The moderation of the mind is the felicity thereof.  
Frugality is the badge of discretion, riot, of intemperance.  
He that is not puffed up with praise, nor afflicted with adversities, nor moved by slanders, nor corrupted by benefits, is fortunately temperate. Bias.  
He that fixeth his whole delight in pleasure, can never be wise and temperate.  
Temperance, by forbearing to be revenged, reconcileth our enemies, and by good government conquers them.  
There is nothing in the world better than moderation, for by it, the assaults of the flesh are subdued, and the fruits of good life are retained.  
Temperance is rich in most losses, confident in all perils, prudent in all assaults, and happy in itself.  
It is not temperate which is accompanied with a fearful mind, but that is true temperance, where the heart hath courage to revenge, & reason power to restrain the heart.  
Trim not thy house with tables & pictures, but paint it & gild it with temperance; the one vainly feedeth the eyes, the other is an eternal ornament which cannot be defaced. Epictetus.  
Temperance is so called, because it keepeth a mean in all those things which belong to the delighting of the body. Arist.  
Temperance crieth, Ne quid nimis. Solon.  
The parts of Temperance, are modesty, shame fastness, abstinence, continency, honesty, moderation, sparingness, and sobriety.  
As a man cannot be temperate if he be not prudent, so no man can be strong or valiant, if he be not temperate.  
justice may not be without temperance, because it is the chief point of a just man, to have his soul free from perturbations.  
Heroical virtues are made perfect by the mixture of temperance and fortitude, which separated, becomes vicious.  
A temperate man which is not courageous, quickly becometh a coward, & faint hearted.  
Temperance is the mother of all duty and honesty.  
It is the property of justice, not to violate the right of any man, and of temperance, not so much as to offend him.  
In temperance, a man may behold modesty, without any perturbation of the soul.  
Temperance compelleth men to follow reason, bringeth peace to the mind, and mollifieth the affections with concord and agreemeth.  
He is worthy to be called a moderate person, which firmly governeth and bridleth (through reason) the vice of sensuality, and all other gross affections of the mind.  
Nihil reperiri potest tam eximium, quam istam virtutem, moderatricem animi temperantiam, none latere in tenebris, neque esse abditam, sed in luce.  Cic. Non potest temperantiam laudare is, qui ponit summum bonum in voluptate; est enim temperantia libidinum inimica.  

Of innocency.  
Defi. innocency is an affection of the mind, so well framed, that it will hurt no man either by word or deed; a tower of brass against slanders, and the only balm or cure for a wounded name, strengthening the conscience, which by it knoweth his own purity.  
THere can be no greater good than innocency, nor worse evil than a guilty conscience.  
The innocent man is happy, though he be in Phallaris Bull.  
Great callings are little worth, if the mind be not content and innocent.  
The heart pricked with desire of wrong maketh sick the innocency of the soul.  
Riches and glory, are broken pillars, but innocency is an unmoving colomb.  
innocency and Prudence, are two anchors that cannot be torn up by any tempest.  
innocency, to God is the chiefest incense, and a conscience without guile, is a sacrifice of the sweetest savour. Aug.  
As God will not suffer a murderer to escape without punishment, so will he not let the wrong of the innocent go to the grave with out revenge.  
innocency being stopped of the malignant, taketh breath and heart again to the overthrow of her enemies. Cic.  
As fire is extinguished by water, so innocency doth quench reproach.  
Of all treasures in a commonwealth the innocent man is most to be esteemed.  
Archias was stoned to death for murdering innocent Archilocus.  
Hasdruball for killing without cause an innocent, was killed of his servant.  
innocency is in some sort the effect of regeneration.  
innocency is an uprightness of life, agreeing with reason.  
Religion is the soul of innocency, moving in an unspotted conscience.  
innocency is built upon divine reason.  
human happiness, consisteth in innocency of the soul, and uncorrupt manners.  
All innocency consisteth in mediocrity, as all vice doth in excess.  
innocency is a good which cannot be taken away by torment. Mar. Aur.  
innocency is the most profitable thing in the world, because it maketh all things else profitable.  
innocency, Palme-like groweth in despite of oppression.  
Beauty is a flower soon withered, health is soon altered, strength by inconvenience abated, but innocency is divine & immortal.  
innocency is an assured comfort, both in life and death.  
As length of time diminisheth all things, so innocency and virtue increaseth all things.  
The fear of death never troubleth the mind of an innocent man.  
Age breeds no defect in innocency, but innocency an excellence in age.  
innocency makes kingdoms flourish more than arms.  
Innocency being most honest, must of necessity be most profitable, and therefore most desired.  
Nature, reason, and use, are three necessary things to obtain innocency by.  Vt nepenthes herba, addita poculis, omnem convivij tristitiam discutit; it a bona mens insita nobis, omnem vitae solicitudinem abolet. A calumnia non defendit innocentia.  

Of Kings.  
Defi. Kings are the supreme Governors and Rulers over states & Monarchies, placed by the hand of God, to figure to the world his almighty power; if they be virtuous, they are the blessings of their realms, if vicious, the scourges allotted for their subjects iniquities.  
THe majesty of a Prince, is like the lightning from the East, and the threats of a King like the noise of thunder.  
King's have long arms, and Rulers large reaches.  
A Prince ought only to will that which lawfully he may.  
The life of a Prince, is the rule, the square, the frame and form of an honest life; according to the which their subjects frame the manner of their lives, and order their families; and rather from the lives of princes do subjects take their pattern and examples, then from their laws.  
Subjects follow the example of their Princes, as certain flowers turn according to the sun.  
Princes are never without flatterers to seduce them, ambition to deprave them, desires to corrupt them. Plato.  
It belongs to him that governeth, to be learned, the better to know what he doth; wise, to find out how he ought to do it; discreet, to attend and take the opportunity, & resolute in the action of justice, without corruption or fear of any.  
It is unprofitable for that prince to have the victory of the war, which by malice is begun, and by pride and fierceness is pursued.  
It is necessary for Princes to be stout, & also rich; that by their stoutness they may gather their own, and by their riches repress their enemies.  
It is better for a Prince to defend his own Country by justice, then to conquer another's by tyranny.  
That Prince who is too liberal in giving his own, is afterwards thorough necessity, compelled to be a Tyrant, and to take from others their right.  
As Princes become Tyrants for want of riches, so they become vicious through abundance of treasure. Plut.  
When an unworthy man is preferred to promotion, he is preferred to his own shame.  
The Prince that is feared of many, must of necessity fear many.  
The universal school of all this world, is the person, the house, and Court of a King.  
Courageous & noble Princes, esteem nothing so precious, as to have men valiant to defend their frontiers, & also wise to govern their Commonweals.  
Prince's must not measure things by report, but by the way of conscience. Socrates.  
It behoveth a Prince or Ruler to be of such zealous and godly courage, that he always show himself to be as a strong wall for the defence of the truth.  
The prince's palace is like a common fountain or spring to his City or Country; whereby the common people, by the cleanness there of be long preserved in honesty, or by the impureness thereof, are with sundry vices corrupted.  
A King ruleth as he ought, a Tyrant as he list, a King to the profit of all, a Tyrant only to pleasure a few. Arist.  
There never was any Prince in the world so wise, in all his actions, but necessity hath constrained him at one time or other, to alter his mind from his first determinate purpose.  
A King ought to refrain the company of vicious persons, for the evil that they commit in his company, is accounted his.  
Rulers do sin more grievously by example then by act; and the greater governance they bear, the greater account they have to render, that in their own precepts and ordinances they be not found negligent.  
Not only happy, but also most fortunate is that Prince, that for rightness of justice is feared, and for his goodness beloved.  
The greater that a Prince is in power above other, the more ought he to excel in virtue above other.  
A King ought not to trust him that is covetous and setteth his mind to get riches, nor him that is a flatterer, nor any to whom he hath done wrong, nor him that is at truce with his enemies.  
When princes most greedily do prosecute vices, than their enemies are busy in weaving some web of deadly danger.  
Princes by charging their kingdoms with unjust trybuts, procure from their subjects a wilful denial of due & most just payments.  
He that possesseth an Empire and knoweth not how to defend it, may lose his possession before he know who offended him.  
It little profiteth a Prince to be Lord of many kingdoms, if on the other part he become bondslave to many vices.  
It appertaineth unto Princes, as much to moderate their own pleasures, as to give order for matters of importance.  
High minds are the shelters of poverty, and Kings seats the sanctuaries for the distressed.  
Children borne of Kings, are composed of a precious mass, to be separate from the common sort. Plato.  
Malice and vice taking their full swinge through the carrier of the power and liberty which wicked Princes yield unto them, do push forward every violent passion, making every little choler turn to murder or banishment; and every regard and love, to rape or adultery; & covetousness to confiscation.  
A kingdom is nought else then the care of another's safety; and Antiochus told his son Demetrius, that their kingdom was a noble slavery.  
Majesty in a Prince's thoughts, guardeth his mind from cowardice, and is the only privilege to contempt.  
Self-love is not fit for Princes, nor pride an ornament meet for a diadem.  
Kings, as they are men before God, so are they Gods before men. Lactan.  
Kings and princes do lose more in the opinions they hold, than the reasons they use.  
It is no less discredit to a Prince to have destroyed many of his subjects, than it is to a Physician, to have killed many of his patients.  
It is very requisite, that the Prince live according to that law himself, which he would have executed upon other men. Archi.  
It becometh a King to take good heed to his Counsellors, in noting who sooth his lusts, and who intent the public profit, for thereby shall he know the good from the bad. Plu.  
The strength of a Prince is the friendship and love of his people.  
That King shall best govern his Realm, that reigneth over his people, as a Father doth over his children. Agesil.  
The office of a King, is to hear the cause & complaint of his people, without exception of persons.  
Subjects are to their King, as the wind is to the fire, for the stronger that wind is, the greater is the fire.  
So great is the person & dignity of a prince, that in using his power and authority as he ought, he being here amongst men upon earth, representeth the glorious estate and high majesty of God in heaven. Ambr.  
It is requisite for all those that have rule and governance in a commonweal, under their Prince, to know the bounds of their estate, & the full effect of their duty, that by executing justice, they may be feared, and by showing mercy they may be beloved.  
It is requisite for princes, to place such men in authority, as care least for it, and to keep them from government that press forwards to it.  
Except wise men be made governors, or governors be made wise men, mankind shall never live in quiet, nor virtue be able to defend herself. Plato.  
He that would be a Ruler or Governor, must first learn to be an obedient subject, for it is not possible for a proud and covetous minded subject, to become a gentle and temperate Governor. Severus.  
When rule and authority is committed unto a good man, he doth thereby publish his virtue, which before lay hid; but being committed to an evil man, it ministereth boldness & licence in him, to do that evil which before he durst not do. Diog.  Animata imago rex putandus est dei. Nulla fides regni socijs: omnisque potestas Impatiens consortis erit.  

Of Nobility.  
Defi. Nebilitie is a glittering excellency, proceeding from ancestors, and an honour which cometh from an ancient lineage and stock, it is also a praise, that proceedeth from the deserts of our elders and forefathers; and of this noblesse there are three sorts, the first bred of virtue and excellent deeds, the second proceedeth from the knowledge of honest disciplines and true sciences, the third, cometh from the scutchyons and Arms of our ancestors, or from riches.  
TItles of honour are little or nothing worth if the life of the party be bad.  
Nobility of birth to a virtuous man bringeth great glory, to a vicious perpetual, reproach: other nobility in this life by virtue attained, is no small token of an happy life.  
Nobleness of birth is either universal or particular: the first to be borne in a noble and famous Country, particular, to come of noble progenitors. Arist.  
Nobility is best continued by that convenient means whereby it rose.  
He is not to be held for noble that hath much, but he that giveth much.  
It is requisite for him that is noble borne, to take heed of flatteres, for they will be ready daily to attend his person for profit sake.  
How ever men rise in degree, let them still be lowly in mind, for their humility may raise them when Fortune hath depressed them.  
Nobility is a title quickly lost, for if riches forsake it, or virtue abandon it, it straightway becometh as a thing that had never been.  
Whatsoever thy Father by his worthiness hath deserved, belongs not to thee, it is thine own deserts that must make thee noble.  
He that defendeth his country by the sword, deserveth honour, but he that maintaineth it in peace, meriteth more honour.  
The nobility which we receive from our ancestors, because it cometh not from ourselves, is scarcely to be counted our own. Oui.  
To come of noble parentage, and not to be endued with noble qualities, is rather a defamation then a glory.  
Noble persons have the best capacities, for whether they give themselves to goodness or ungraciousness, they do in either of them so excel, as none of the common sort of people can come any thing nie them. Cic.  
True nobility consisteth not in dignity, lineage, great revenues, lands, or possessions, but in wisdom, knowledge, & virtue, which in man is very nobility, & that nobility bringeth man to dignity.  
True nobility is not after the vulgar opinion of the common people, but it is only the praise and surname of virtue.  
Omnes boni semper nobilitati favemus, et quia utile est rei publicae nobiles esse homines, dignos maioribus suis, et quia valere debet apud nos clarorum hominum senex de republica meritorum memoria, etiam mortuorum.  Cicero. — Nobilitas sola est atque unica virtus.  

Of Honour.  
Defi. Honour is a passion of the soul, and a mighty desire, naturally desired of all creatures; yet many times mistaken, by inacquaintance with virtue.  
HOnour is the first step to disquiet, and dominion is attended with envy.  
Honour and glory labourerh in mistrust, & are borne Fortunes bondslaves.  
The faith of a Knight, is not limited by value, but by honour and virtue.  
Honour lost, bids farewell to hope.  
Honour is the fruit of virtue and truth.  
Honour, glory, & renown, is to many persons more sweet than life.  
The higher honour is seated by virtue, the greater is his fall being overthrown by vice.  
It is the chiefest part of honour for a man, to join to his high office and calling, the virtue of affability, lowliness, tender compassion, and pity, for thereby he draweth unto him, as it were by violence, the hearts of the multitude.  
The greater the persons be in authority that commit an offence, the more foul and filthy is the fault.  
It better becometh a man of honour to praise an enemy than his friend.  
Happy is that Country, whose Captains are gentlemen, and whose gentlemen are Captains.  
Honour is no privilege against infamy.  
There is no greater honour than quiet, nor no greater quiet then content.  
A man ought not to think it honour for himself, to hear or declare the news of others, but that others should declare the virtuous deeds of him.  
To attain to honour, wisdom is the poalestar, and to retain it, patience is necessary.  
The next way to live with honour and die with praise, is to be honest in desires, & temperate in our tongues.  
Honour judgeth with patience.  
The conditions of honour are such, that she inquireth for him she never saw, runneth after him that flies from her, honours him that esteems her not, demandeth for him that wills her not, giveth to him that requires her not, and trusteth him whom she knoweth not.  
Noblemen, enterprising great things, ought not to employ their force as their own mind willeth, but as honour and reason teacheth.  
High & noble hearts which feel themselves wounded, do not so much esteem their own pain, as they are angry to see their enemies rejoice.  
The Captain which subdueth a country by entreaty, deserveth more honour than he that overcometh it by battle.  
Honour without quiet, hurteth more than it doth profit.  
Honour is a high conceit, and fortune is ever friend unto a forward mind.  
He that regards his reputation, must second all things to his honour.  
The heavens admit but one sun, and high places but one commander.  
Men in authority are eyes of estate, according to whose life every private man apply his manner of living.  
It is not the place that maketh the person, but the person that maketh the place honourable.  
There is more honour purchased in pleasuring a foe, then in revenging a thousand injuries.  
Where hate bears sovereignty, honour hath no certainty.  
Honour is brittle, and riches are blossoms, which every frost of fortune causeth to whither.  
Where the martial mind is instructed in Philosophy, there prowess strengthened with policy, proves best honourable.  
Better it is for the honourable to be praised for many foes foiled, then for many barns filled.  
A man haviug honour, and wanting wisdom, is like a fair tree without fruit.  Exiguum nobis vitae curriculum natura circumscripsit, sed honoris cursus sempiternus. Is honos videri solet, qui non propter spem futuri beneficij, sed propter magna merita claris viris defertur, et datur; estque non in vitamentum ad tempus, sed perpetuae virtutis praemium.  

Of Liberality.  
Defi. Liberality is an excellent use of those benefits which God putteth into our hands, for the succouring of many, which virtue is altogether joined with justice, and aught to be guided by moderation and reason.  
Bounty's best honour is to help the poor, & happiness to live in good men's thoughts.  
True bounty is never tied unto respect.  
Liberality is approved by two fountains, the one is a sure judgement, the other is an honest favour.  
That man is only liberal, which distributeth according to his substance, and where it is most needful.  
The whole effect of bounty is in love.  
Liberality taketh his name of the substance of the same person from whence it proceedeth, for it consisteth not in the quality or quantity of the things that be given, but in the true and natural disposition of the giver.  
That bounty is the best & most approved, that without peril of renown is past.  
Who in their bounty do begin to want, shall in their weakness find their friends and foes.  
He is called a liberal man, which according to his revenues giveth freely, when, where, and to whom he should.  
Gifts makes beggars bold, & he that lends, must lose his friend, or else his money without heed.  
Whatsoever may be given without thy detriment, that freely to a stranger mayst thou lend.  
Bounty hath open hands, a zealous heart, a constant faith in earth, and a place prepared in heaven.  
He never gives in vain, that gives in zeal.  
They that be liberal, do withhold or hide nothing from them whom they love, whereby love increaseth, and friendship is also made more firm and stable.  
As liberality maketh friends of enemies, so pride maketh enemies of friends.  
Liberality and thankfulness, are the bonds of concord. Cic.  
A liberal minded man can never be envious.  
Bounty, forgiving frail & mortal things, receives immortal same for his reward.  
The deeds of the liberal, do more profit the giver, than benefit the receiver.  
Liberality in a noble mind is excellent, although it exceed in the term of measure.  
Liberality bestowed upon flatterers, doth not only perish, but is spoiled & devoured.  
A liberal heart causeth benevolence, though sometimes through misfortune, abilitiy be wanting.  
It is a token of righteousness to acknowledge heavens liberality, and to give praises to God for so great benefits.  
Liberality, when it lavisheth out of reason, is called prodigality, and being nothing at all extended, it purchaseth the name of covetousness.  
The office of liberality, consisteth in giving with judgement.  
That liberality is most commendable, which is showed to the distressed, unless they have deserved that punishment; for good deeds bestowed upon undeserving persons, are ill bestowed.  
The best property in a king, is to let no man excel him in liberality. Anaxilaus.  
Extra fortunam est quicquid donatur amicis: Quas dederis solas semper habebis opes.  
Liberalitate qui utuntur benevolentiam sibi conciliant, et (quod aptissimum est ad quieté vivendum) charitatem.  Cic.  

Of Benefits.  
Defi. Benefits are those good turns which are received, either by desert or without desert, tending to our happiness of life, or amendment of manners.  
IT is great commendation in the giver, to bestow many benefits upon him which deserveth well, and desireth nothing.  
He that mindeth to give, must not say, will you have any thing.  
If thou promise little and perform much, it will make thy benefits to be the more thankfully received.  
He that knoweth not how to use a benefit, doth unjustly ask it.  
He receiveth a benefit in the giving thereof, which bestows his gift on a worthy man.  
He that giveth often, teacheth to render somewhat again at the last.  
He bindeth all men by his benefits which bestoweth them upon such as do well deserve them.  
The liberal man doth daily seek out occasion to put his virtue in practice.  
The memory of a benefit doth soon vanish away, but the remembrance of an injury sticketh fast in the heart.  
He is a conqueror which bestoweth a good turn, and he vanquished which receiveth it.  
As the Moon doth show her light in the world, which she receiveth from the sun, so we ought to bestow the benefits received of God, to the profit and commodity of our neighbour.  
Though the giver make never so much haste, yet his benefits come too late, if they have once been asked for.  
This is a law that should be observed betwixt the giver & the receiver, the one should straightway forget the benefit bestowed, & the other should always have it in remembrance.  
It becometh him to hold his peace that giveth a reward, far better than it becometh him to be silent that receiveth a benefit.  
He that doth thankfully receive a benefit, hath paid the first pension thereof already.  
He that thinks to be thankful, doth straightway think upon recompense.  
That gift is twice double to be accepted of, which cometh from a free hand, and a liberal heart.  
As giving and receiving of benefits are contrary one to another, so the one is much more often used then the other.  
It behoveth a man in receiving of benefits to be thankful, though he want power to requite them.  
A virtuous hand is not bound to make the tongue a fool,  
A benefit well given, recovereth many losses.  
The remembrance of a good turn ought to make the receiver thankful.  
Nor gold, nor silver, nor ought we receive, is to be accounted a benefit, but the mind of him which giveth. Plautus.  
He giveth too late, who giveth when he is asked. Plautus.  Ita sunt omnes nostri circes. Si quid benefacias, levior pluma gratia est Si quid peccatum est, phibeas iras gerunt. Beneficiam nec in puerum, nec in senem, conferendum est: in hunc quia perit antequam gratiae referendae detur opportunitas, in illum quia non meminit.  

Of Courtesy.  
Defi. Courtesy is a virtue which belongeth to the courageous part gf the soul, whereby we are hardly moved to anger, her office & duty is to be able to support and endure patiently, those crimes which are laid upon her; not to suffer herself to be hastily carried to revenge, nor to be too easily spurred to wrath, but to make him that possesseth her, mild, gracious, and a stayed and settled mind.  
CVrtesie in majesty, is the next way to bind affection in duty.  
As the tree is known by his fruit, the gold, by the touch, and the bell by the sound, so is a man's birth by his benevolence, his honour by his humility, & his calling by his courtesy.  
Many more were the enemies that Caesar pardoned, than those he overcame.  
The noblest conquest, is without bloodshed.  
It is for Scylla, Tiberius, Caligula, and Nero, to kill, for Augustus, Titus, and trajan to pardon.  
Theodosius gave every City he besieged, ten days respite to consider, yielding them means of his mercy before he exemplified his justice.  
Photion was of that gentle disposition, that he always defended such as were in misery, and oftentimes the wicked.  
Courtesy bewaileth her dead enemies, and cherisheth her living friends.  
Narses, the night before he fought with his enemies, wept in the temple.  
The courteous man reconcileth displeasure, the froward urgeth hate.  
Proud looks lose hearts, but courteous words win them. Ferdinando.  
Courtesy covereth many imperfections, & preventeth more dangers.  
The Lion which was cured by the Roman slave, would not devour him; and nature's best grace is the order of courtesy.  
Alexander's courtesy to Roxana, won her love, and Nero's cruelty to his mother, cost him his life.  
It is a true token of nobility, & the certain mark of a gentleman, to be courteous to strangers, patiented in injuries, and constant in performing what he promiseth.  
As the peg straineth the Lute-strings, so courtesy stretcheth the heart strings.  
Themistocles was so full of courtesy, that he never entered the marketplace without saluting every Citizen by his name, or some other office of courtesy.  
Courtesy is that virtue whereby a man easily appeaseth the motions and instigations of the soul, caused by choler.  
Courtesy draweth unto us the love of strangers, and good liking of our own Countrymen.  
Courtesy standeth in stead of a moderate temperance of the spirit, decking a man with mildness, and generosity.  
He that is mild and courteous to others, receiveth much more honour than the party whom he honoureth.  
They lie who say, that a man must use cruelty towards his enemies, esteeming that to be an Art only proper to a noble and courageous man. Cicero.  
Mildness and courtesy are the characters of an holy soul, which never suffereth innocency to be oppressed.  
It becometh a noble and strong man, to be both courageous and courteous, that he may chastise the wicked, and pardon when need requireth. Plato.  
Common courtesy is no courtesy, to be kind to all, is to be kind to none, & who so is most general, can never be at any time particular.  
The rigour of discipline directing courtesy, & courtesy directing rigour, the one will set forth and commend the other; so that neither rigour shall be rigorous nor courtesy dissolute.  
As it belongeth to the sun to lighten the earth with his beams, so it pertaineth to the virtue of a Prince, to have compassion & be courteous to the miserable.  
Homines ad Deos, nulla re propius accedunt, quam salutem hominibus dando.  
Satis est homines imprudentia lapsos non erigere: urgere vero iacentes; at praecipitantes impeliere certê est inhumanum.  Cicero.  

Of justice.  
Defi. justice is godliness, and godliness is the knowledge of God▪ it is moreover in respect of us, taken for an equal description of right and of Laws.  
Justice allots no privilege to defraud a man of his patrimony.  
justice is a virtue that gives every man his own by even portions.  
Delay in punishment, is no privilege of pardon.  
justice is the badge of virtue, the staff of peace, and the maintenance of honour. Cic.  
It is a sharp sentence that is given without judgement.  
He is daily condemned, that lives always in fear of judgement.  
Good men's ears, are always open to just men's prayers.  
Not the pain, but the cause maketh the martyr. Amb.  
Happy is the punishment by the which we pass into greater perfection.  
The office of a justice, is to be given for merit, not for affection.  
The pardon is wicked which bringeth with it the hazard of a Country.  
A public fault ought not to suffer a secret punishment.  
That which is common to all, ought not to be intolerable to any.  
justice and order, are the only preservers of worldly quietness.  
justice is the Mistress of virtues, the nurse of fortitude, for which kings be, & by which kings rule. Guevara.  
The parts which true justice doth consist of, are in number eight; innocency, friendship, concord, godliness, humanity, gratefulness, and faithfulness.  
justice is painted blind, with a vail before her face, not because she is blind, but thereby to signify, that justice though she do behold that which is right and honest, yet will she respect no person.  
At Athens were erected certain images of judges, without hands and eyes, to show that judges should neither be corrupted with bribes, nor by any person drawn from that which is right and law.  
A good judge is true in word, honest in thought, and virtuous in his deed, without fear of any but God, without hate of any but the wicked.  
There are two kinds of injustice, the one is, of such as do wrongfully offer it, & the other is of those, who although they be able, yet will they not defend the wrong from them unto whom it is wickedly offered. Cic.  
He that politicly intendeth good to the Commonweal, may well be called just, but he that practiseth only for his own profit, is a vicious and wicked person.  
Too much licence in punishment, is the cause of too much hatred.  
We ought to obey the judge, though he be corrupt; for Socrates although he were unjustly condemned, yet thought it were far better for him to die, then open justice should be violated.  
A good Magistrate, may be called the Physician of the Commonweal.  
Romulus appointed no punishment for Parricides, because he supposed, that no such villainy could be in his Commonweal.  
He is a good judge, that knoweth how, and where to distribute.  
He that flieth judgement, confesseth himself to be saultie. Mar. Aur.  
The judge himself is condemned, when the guilty person is pardoned.  
As a physician cannot see every secret grief but upon revealement may apply a curable medicine for a hidden disease, so many can discover a mischief which the Magistrate seethe not, but the Magistrate alone must remedy the same.  
A justice ought to do that willingly which he can do, and deny that modestly which he cannot do.  
As there is no assurance of fair weather until the sky be clear from clouds, so there can be in no Commonwealth a grounded peace and prosperity, where there is not informers to find out offences, as well as Magistrates to punish offenders.  
Philosophers make four sorts of justice, the first celestial, the second natural, the third civil, the fourth judicial.  
justice is a perfect knowledge of good and evil agreeing to natural reason. Arist.  
justice is a virtue of the mind, rewarding all men according to their worthiness.  
Wisdom & eloquence, without truth & justice, are a Panurgie, that is to say, a guile or sleight, such as Parasites use in Comedies, which still turneth to their own confusion.  
Covetousness and wrath in judges, is to be hated with extreme detestation.  
Celestial justice, is perfect consideration, & dutiful acknowledging of God.  
Natural justice, is that which all people have in themselves by nature.  
Civil justice, is that which is made either by laws of nature, the statutes of the people, the consultation of Senators, the device of Princes, or the authority of grave and wise men.  
judicial justice, depends upon laws made for the commodity of a Commonweal.  
justice is a measure which God hath ordained amongst men upon earth, to defend the feeble from the mighty, the truth from falseshood, & to root out the wicked from among the good. Lactan.  
Every man in general loveth justice, yet they all hate the execution thereof in particular. Cic.  
Fortitude without wisdom, is but rashness, wisdom without justice, is but craftiness, justice without temperance is but cruelty; temperance without fortitude, is but savageness.  
Equity judgeth with lenity, laws with extremity.  
Hatred, love, & covetousness, causeth judges oftentimes to forget the truth, & to leave undone the true execution of their charge.  
It is better for a man to be made a judge among his enemies then among his friends, for of his enemies he should make one his friend, but among his friends he should make one his enemy.  
Every judge sitting in judgement, aught to minister justice according to the cause, & not according to his affection. Protog.  
justice, of the Poets is feigned to be a virgin, & to have reigned among men in the golden world, who being by them abused, forsook the world, and returned to the kingdom of jupiter.  justicia sine prudentia plurimum poterit; sine justitia nihil valebit prudentia. Tocius justiciae nulla est capitalior pestis, quam eorum qui tum, dum maximé fallunt, id agunt ut boni viri videantur.  

Of Laws.  
Defi. The Law is a singular reason imprinted in nature, commanding those things that are to be done, and forbidding the contrary, it is divided into two parts, that is, the law of nature, & the law written: the law of nature, is a sense & feeling which every one hath in himself and in his conscience, whereby he discerneth between good & evil, as much as sufficeth, to take from him the cloak of ignorance, in that he is reproved even by his own witness. The law written, is that which is divided into divinity and civility, the first teaching manners, ceremonies, and judgements, the latter, matters of policy and government.  
THe virtues of the Law are four, to bear sway, to forbid, to punish, and to suffer.  
The precepts of the law may be comprehended under these three points: to live honestly, to hurt no man wilfully, and to render every man his due carefully. Aristi.  
Whatsoever is righteous in the Law of man, the same is also righteous in the law of God. For every law that by man is made, must always be consonant to the Law of God.  
A fault is far greater in the plaintiff then in the defendant.  
The Law is a certain rule proceeding from the mind of God, persuading that which is right, & forbidding that which is wrong. Cic.  
A plain matter needeth but a small trial.  
Evil judges, do most commonly punish the purse, and spare the person.  
judges ought to dispatch with speed, and answer with patience.  
Law and wisdom are two laudable things, for the one concerneth virtue, and the other good conditions.  
The law was made to no other end, but to bridle such as live without reason or Law.  
Custom, use, and exercise in good things, brings a man to virtue, and virtue brings a man to perfection.  
A true and faithful heart, standeth more in awe of his superior whom he loveth for fear, then of his prince, whom he feareth for love.  
An evil custom, be it for continuance never so ancient, is nought else then the oldness of error.  
How many more taverns, so many more drinkers; the number of Physicians the increase of diseases; the more account that justice is made of, the more suits, so the more laws, the more corruption. Plato.  
The heart, understanding, counsel & soul in a Commonweal, are the good laws and ordinances therein used. Cic.  
To restrain punishment, is a great error in government.  
It becometh not a Lawmaker to be the Lawbreaker.  
Those Countries must needs perish, where the common laws be of none effect.  
Those Cities in which there are no severe laws for the punishing of sin, are rather to be counted Forests for monsters, than places habitable for men. Plato.  
The first erector of the Roman walls, was Romulus, yet Rome was nothing so much bound unto him for environing of her fair buildings with strong bulwarks, as in appointing offices, orders, & laws among the people, to govern them in peace & prosperity.  
King Lycurgus, went into voluntary exile, to the end his good laws should have long continuance among the Lacedæmonians.  
Four things belong to a judge, to hear courteously, to answer wisely, to consider soberly, and to give judgement without partiality. Socrates.  
A man ought to love his Prince loyally, to keep his laws carefully, and to defend his Country valiantly.  
Orators are destroyers of customs, & physicians enemies to health.  
Chiefly three are to be obeyed & reuerence●▪ one God, one King, and one Law.  
Four customs are more pleasant to be recounted then profitable to be followed; the liberties of neighbours, the gallantness of women, the goodness of wine, and the mirth and joy at feasts.  
Laws are like Spiders webs, which catch the small flies, & let the great break through.  
Happy were those days, when Basill the Emperor of Constantinople came to his judgement seat, and found neither party to accuse, nor defendant to answer.  
The Lawyer that pleads for a mighty man in a wrong matter, must either forego the truth, or forsake his clients friendship.  
The most necessary law for a common weal, is, that the people among themselves live in peace and concord, without strife or dissension. Cic.  
A Lawmaker ought to be godly, learned, and discreet, and such a one as hath been subject to other laws himself.  
Laws do vex the meaner sort of men, but the mighty are able to withstand them.  
The Law is a strong and forcible thing, if it get a good Prince to execute it.  
Where might comes in place, there right can bear small rule.  
The law that is perfect & good, would have no man either condemned or justified, until his cause were both thoroughly heard and understood as it ought.  
An evil law is like the shadow of a cloud, which vanisheth away so soon as it is seen.  
Through many demurs, much law is altered.  
The crown of the good, is reason, and the scourge of the wicked is the law.  
Wise men live not after the laws of men, but after the rule of virtue.  
Extreme law, is extreme wrong.  
Quid faciant leges, ubi sola pecunia regnat?  
Aut ubi paupertas vincere nulla potest?  
Turpe reos emptâ miseros defendere lingua,  
Non bene selecti judicis arca patet.   

Of Counsel.  
Defi. Counsel is a most holy thing, it is the sentence or advise which particularly is given by every man for that purpose assembled; it is the key of certainty, and the end of all doctrine and study.  
THere is no man so simple, but he can give counsel, though there be no need, and there is none so wise himself, but he will be willing to hear counsel in time of necessity.  
It is the easiest thing in the world to give good counsel to another man, and the hardest for a man to follow the same himself.  
Take no counsel of a man given wholly to the world, for his advise will be after his own desire. Pythag.  
Make not an envious man, a drunkard, nor him that is in subjection to a woman, of thy counsel, for it is unpossible for them to keep close thy secrets.  
Good counsel may properly be called the beginning and ending of every good work.  
It is requisite for a man to consult & determine of all things with himself, before he ask the counsel or advice of his friend.  
He that doth nothing without good advise, need not repent him after the deed. Bias.  
It is better to prefer the steadfast counsel of advised policy, than the rash enterprise of malapert boldness.  
Counsel doth more harm then good, if the giver there of be not wise, and he which receiveth it very patiented.  
Counsel is a sweet conserve, and advise the purest auditor; happy is he that is wary by other men's harms, and such are most miserable that are wise by their own woes.  
Counsel is to be given by the wise, and the remedy by the rich.  
In counsels we must be hard to resolve, & constant to perform.  
He that useth many counsels, is not easily deceived.  
In time of necessity, a wise man will be glad to hear counsel.  
As it is the part of a wise man, wisely to consult and give counsel, so it is the duty of a wary man, heedfully to conceive, & uprightly to judge.  
He is most happy which is endued with that discretion, that in all extremities he can give himself that counsel which is profitable to be followed.  
It is an easy thing for a man being in perfect health, to give counsel to another that is sick, but it is hard for the sick man to follow that counsel. Becon.  
The greatest benefit that one friend can do unto another, is in weighty matters to succour him with good counsel.  parvi sunt foris arma nisi est consilium domi. Non viribus, aut velocitatibus, aut celeritate corporum, res magnae geruntur, sed consilio, authoritate et prudentia.  

Of Precepts.  
Defi. Precepts, are many rules, orders, or methods, which by instruction leads us either to good conversation, or to happiness of life, being grounded upon the grace of God, and his word.  
IF thou talk, keep measure in thy communication; for if thou be too brief, thou shalt not be well understood, if too long, thou shalt be troublesome to the hearer, and not well borne in mind. Protog.  
Thanks waxeth old as soon as gifts are had in possession.  
Mock no man in his misery, but take heed by him how to avoid the like misfortune.  
Begin nothing before thou know how to finish it.  
Think that the weakest of thine enemies is stronger than thyself.  
Desire not that of another, which thou thyself being asked wouldst deny. Pythag.  
give no vain or unmeet gifts, as armour to a woman, books to a ploughman, or nets to a student.  
If thou bestow a benefit, keep it secret, but if thou receive any, publish it abroad.  
Give at the first ask, for that is not freely given which is often craved.  
If thou mayst not clearly scape out of peril, choose rather to die honestly, then to live shamefully.  
Take in good worth whatsoever happeneth, and upbraid no man with his misery.  
Labour not to inform him that is without reason, for so shalt thou make him thine enemy. Anaxag.  
Be neither hasty, angry, nor wrathful, for they be the conditions of a fool.  
Fear to hazard that for the gain of a momentary pleasure, which being once lost, can never be recovered. Aug.  
Esteem not a fading content, before a perpetual honour.  
Fear to commit that which thou oughtest to fear.  
Apparel thyself with justice, & clothe thyself with chastity, so shalt thou be happy, & thy works prosper. Epictetus.  
Forget not to give thanks unto them that instruct thee in learning, nor challenge unto thyself the praise of other men's inventions.  
Attempt not two things at once, for the one will hinder the other.  
Be not slack to recompense them that have done thee good.  
Contrary causes, yield contrary effects.  
Foreign favours are domestical treasures.  
Victory should not thirst after blood, nor the gain of a conquest induce a Captain to cruelty. Sophocles.  
'tis better to be too much forward than too much negligent.  
Let thy love hang on thy heart's bottom, not on thy tongue's brim.  
It is never too late at any time to resort unto goodness, nor too timely to prevent mischief.  
To know how to obey, and to know how to command, differeth, for the one cometh by nature, the other by long experience.  
Words which are superfluous, do greatly deface the authority of the person. Her.  
Tell not thy mind to every man, be indebted to no man, be friend to few men, be courteous to all men, let thy wit be thy friend, thy mind thy companion, thy tongue thy servant.  
Let virtue be thy life, valour thy love, honour thy fame, and heaven thy felicity.  
It is a corrupting of the good to keep company with the evil. Gre.  
Men are not persuaded to live well by fair words, but by virtuous deeds.  
Be not led away with every new opinion, for it is the only way to bring thee to error.  
Let not thy liberality exceed thine ability.  
It is better to be cut with a quick answer, then to be clawed with a mild speech.  
Let not the eye go beyond the ear, nor the tongue so far as the feet. Pla.  
That comfort is vain which takes not away the grief.  
To a mind afflicted with great sorrows, the best remedy is to defer counsel, until the party be more apt to receive consolation.  
It is better for thee to bestow a benefit on thine enemine, the to enter into bond for thy friend.  
Choose rather to live solitary, then in the company of wicked women.  
Beware of pride in prosperity, for it will make thee impatient in time of adversity.  
Neither suffer thy hands to work, thy tongue to speak, nor thine ears to hear, that which is filthy and evil. Her.  
In sudden perils, it needeth not to use long and delayed counsels.  
He that will not at the first hand buy counsel good cheap, shall at the second hand buy repentance dear.  
Contemn not the counsel of thy friends, nor reject not the advise of thy kinsfolks, prefer not thine own wit before the wisdom of thine ancestors, nor lean not to wilfulness, lest had I witted happen too late. Pythag.  
Be not secure, lest want of care procure thy calamity, nor be not too careful, least pensive thoughts oppress thee with misery.  
It is more safety for Princes, to have patience to hear their own errors, then to give heed unto such as report other men's defects.  
Speak no more to a stranger in private, th● thou wouldst have publicly known.  
Comfort in misery is a double help. Solon.  
Where there is division, there is confusion.  
Cast not thy credit on another man's chance.  
Be always one to thy friend, as well in adversity as in prosperity.  
Give place to thy betters and elders.  
Mourn not for every thing, for that will shorten thy days.  
Behold thyself in a looking-glass, and if thou appear beautiful, do such things as become thy beauty, but if thou seem foul, then perform with good manners, the beauty that thy face lacketh. Socrat.  
Choose thy wise rather for her wit & modesty, then for her wealth and beauty.  
Keep whatsoever thy friend committeth unto thee, as carefully as thou wouldst keep thine own.  
Keep secret thy mishap, lest thine enemy wax joyful thereat.  
If thy parents wax poor, supply their want with thy wealth; if froward with age, bear patiently with their imperfections.  
Honour them that have deserved honour.  
Live and hope, as thou shouldest die immediately.  
Never praise any unworthy person because he hath worldly wealth.  
Tell no man aforehand what thou intendest, for if thou speed not in thy purpose, thou shalt be mocked. Socrat.  
Take not thine enemy for thy friend, nor thy friend for thine enemy.  
Never wish for those things which cannot be obtained.  
Rather choose to purchase by persuasion, then to enjoy by violence.  
Strive not in words with thy parents, although thou tell the truth.  
Be virtuous and liberal, so shalt thou stop the mouth of the slanderer, or else the ears of them that hear him. Iso●r.  
Haunt not too much thy friends house, for fear he wax weary of thy often coming, neither be too long absent, for that engendereth suspicion of thy true friendship.  
Give to a good man, and he will requite it, but if thou give to an evil man, he will ask more. Anax.  
Fly from the filthy pleasures of the flesh, as thou wouldst fly from the sting of a serpent.  
Receive not the gifts that an evil minded man doth proffer unto thee.  
If thou intent to do any good, defer it not till the next day, for thou knowest not what chance may happen the same night to prevent thee.  
Give not thyself to pleasure and ease, for if thou use thyself thereto, thou shalt not be able to sustain the adversity which may afterward happen.  
To a man full of questions, make no answer at all. Plato.  
Take good heed at the beginning to what thou grantest, for after one inconvenience another followeth.  
If thou doubt in any thing, ask counsel of wise men, and be not angry although they reprove thee.  
Live with thine underlings as thou wouldst thy betters should live with thee, and do to all men as thou wouldst be done unto.  
Boast not of thy good deeds, lest thy evil be also laid to thy charge.  
Perform thy promise as justly as thou wouldst pay thy debts, for a man ought to be more faithful than his oath. Aur.  
If thou do good to an evil disposed person, it shall happen to thee as it doth to those that feed other men's dogs, which bark as well at their feeder as at any other stranger.  
Never spread thy table to talebearers and flatterers, nor listen with thine ears to murmuring people. Bias.  
Be not like the boulter, which casteth out the flower, and keepeth the bran.  
That person is not worthy to live, that taketh not care how he may live well.  
Like as in a pair of tables, nothing may be well written before the blots and blurs be wiped out, so virtue and nobleness can never be seen in a man, except he first put away his vices, Mar. Aur.  
Measure thy paths, and mark what way thou walkest, so shalt thou be sure to pass in safety.  Si vis ab omnibus cognosci, da operam ut á nemine cognoscaris. Nulli te facias nimis s●dalem Gaude bis minus, et minus dolebis.  

Of Consideration.  
Defi. Consideration or judgement, is that which properly ought to be in every Magistrate, observing the tenor of the law; it is the distinguisher of controversies, and bringer forth of happy counsels and agreements.  
COnsideration is the enemy to untimely attempts.  
Actions well meant, ought always to be well taken.  
There is no needles point so small but it hath his compass, neither is there any hair so slender, but it hath his shadow.  
He is not to be accounted rich, who is never satisfied, nor happy, whose steadfast mind in quiet possession of virtue is not established.  
It is better to practise & do advisedly, then to think and imagine never so wisely.  
The consideration of pleasures past, greatly augments the pains present.  
No man doth so much rejoice at his prosperity present, as he that calleth to mind his miseries past. Chilo.  
It is far better for a man to be absent, then present at perils.  
It is a benefit to deny such things as will hurt him that asketh them.  
The pardon may well be granted, where he that hath offended is ashamed of his fault.  
Wise men will always consider what they ought to do before they conclude any thing.  
As we have the audacity to commit a fault, so if we list, we may enforce ourselves to work amends. August.  
In any affairs whatsoever, there can be no greater danger, or else no greater safety, then sound to consider, into whose hands men commit their causes.  
Not so hard is the invention in getting, as the disposition in keeping, when it is gotten.  
Men lose many things, not because they cannot attain them, but because they dare not attempt them. Pythag.  
As a vessel savoureth always of the same liquor wherewith it was first seasoned, so the mind retaineth those qualities in age, wherein it was trained up in youth.  
Consideration is the root of all noble things, for by her we do attain to the end of all our hopes.  
True consideration is the tutor both to action and speaking.  
The haters of consideration, never prosper in their actions.  
Consideration is an honour to the meanest, and improvidence a shame in princes.  
Good consideration ought to be laid before we give credit, for fair tongues oft-times work great mischiefs.  
Circumspect heed is an especial care of the mind, to bring those things which we take in hand to some good purpose.  
Circumspect heed in war, is the cause of scaping many dangers in peace.  
Circumspect peace, doth all things to the increase of unity amongst men.  
The causes bringing circumspection, are fear, care, necessity, and affection. Fear afflicteth, care compelleth, necessity bindeth, affection woundeth.  
Be circumspect to show a good countenance to all, yet enter not into familiarity with any, but only such whose conversation is honest, and whose truth by trial is made trusty. Archim.  
Sudden trust brings sudden repentance.  
Qui sua metitur pondera, far potest.  
—— versate diu quid ferre recusent.  
Quid valeant humeri.—   

Of Office.  
Defi. Office or duty, is the knowledge of man concerning his own nature, & contemplation of divine nature, and a labour to benefit ourselves and all other men; it is also taken for authority or rule.  
Man's life may not be destitute of office, because in it honesty consisteth,  
Office is the end whereunto virtue aimeth, and chiefly when we observe things comely.  
Office marrieth the soul to respect, & maketh it principally acquainted with piety.  
The first office of duty, is to acknowledge the Divinity.  
Office is strengthened by zeal, and zeal makes opinion invincible.  
We must fear a dissembling officer, because he delights in a tyrannous office.  
A busy officer doth best become a troublesome office.  
The office of a wiseman, prefers ever consideration before conclusion.  
Office without profit, brings a man to poverty; and profit without office, looseth his best reward.  
Men to rule men's desires, is the greatest authority.  
In doing nothing but what we ought, we deserve no greater reward but what we bear about us. Chris.  
To know evil, is an office of profit, but to use evil, is a sin of indignity.  
Upon the anvil of upbraiding, is forged the office of unthankfulness.  
It is an office of pity to give a speedy death to a miserable and condemned creature.  
It is also an office of charitable love, to do good unto every man that needeth, and to refrain from seeking revenge for our own injuries.  
Love, sufficiency, and exercise, are the three beauties which adorn offices.  
Old men well experienced in laws and customs, ought chief to be chosen Officers.  
It is not meet that man should bear any authority, which with his money seeketh to buy another man's office.  
The buyers of offices sell by retail, as deer● as they can, that which they buy in gross.  
No point of philosophy is more excellent, than office in public affairs, if officers do practise that which Philosophers teach.  
Where offices are vendible, there the best moneyed ignorants bear the greatest rule.  
They which sell offices, sell the most sacred thing in the world, even justice itself, the Commonwealth, subjects, and the laws.  
It is as hard an office to govern an Empire, as to conquer an Empire.  
He is only fit to rule & bear office, which comes to it by constraint, & against his will.  
The office of a Monarch is, continually to look upon the Law of God, to engrave it in his soul, and to meditate upon his word.  
Officers must rule by good laws, & good examples; judge by providence, wisdom, and justice; and defend by prowess, care, & vigilancy. Agesil.  
Pericula, labores, dolores etiam optimus quisque suscipere mawlt, quam deserere ullam officij partem.  Cicero. Sigismundus Romanorum Imperator, dicere solitus est, nulla nobis militia opus esset, si suas quique civitates praetores, caeterique magistratus moderaté iustequé gubernarent.  

Of Ancestors.  
Defi. Ancestors are our forefathers, the reputed first beginners of our names and dignities, from whom we challenge a line all descent of honour: proving ourselves of themselves substance.  
TRue nobility descending from ancestry, proves base, if present life continue not the dignity.  
What can the virtue of our ancestors profit us, if we do not imitate them in their godly actions?  
Great merits, ask great rewards, & great ancestors virtuous issues.  
As it is more common to revenge then to reward, so it is easier to be borne great, then to continue great. Stobaeus.  
Where the peril is great, and the redress doubtful, men are content to leave right & ancestry in distress.  
It is miserable to pursue the change which gains nothing but sorrow, and the blot of ancestry.  
The thing possessed is not the thing it seems, and though we be great by our ancestors, yet we forget our ancestors.  
The shifting of chambers changes not the disease; & the exchange of names, exchanges not nature and ancestry,  
Ambition, which chiefly comes from ancestors, being got to the top of his desires, cuts off the means by which he did climb.  
From our ancestors comes our names, but from our virtues our reports.  
The dissolute & wicked life of Catiline, obscured the glory of his ancestors, and by him they came to oblivion.  
Mercenary faith is discontented with every occasion, and new startup glory, with any old fame.  
When greatness cannot bear itself, either with virtue or ancestry, it overthrows itself only with the weight of itself.  
Many troubled in conscience for disgracing their names with rash acts; in cold blood repent their dishonours.  
The base issue of ignoble ancestry, will lose their troths to save their lives.  
Might will make his ancestors whom he pleaseth.  
Fear may as well carry care beyond truth, as neglect may fall short of truth, & both are the ancestors to misfortune.  
The event of things is closed up in darkness, and though we know what cur ancestors were, we know not what we shall be.  
The longer we delay the show of virtue, the stronger we make presumptions, that we are guilty of base beginnings.  
The more a man toils his mind, the more he is defiled, & the more a man boasts of evil ancestors, the more he is dismayed.  
Fear, which will be wiser then truth, which is his best ancestor, heaps upon us destruction.  
Stemmata quid faciunt quid prodest (Pontice) longo  
Sanguine censeri, pictosque ostendere vultus  
Maiorum, et stantes in curribus Aemilianos?  
— genus, et proavos, et quae non fecimus ipsi  
Vix ea nostra voco.   

Of War.  
Defi. War is of two sorts, civil & foreign, civil war is the overthrow of all estates, & Monarchies, and the seed of all kinds of evil in them; even of those that are most execrable, it begetteth want of reverence towards God, disobedience to magistrates, corruption of manners, change of laws, contempt of justice, and base estimation of learning & science. Foreign war, is that which Plato calleth a more gentle contention, and is then only lawful, when it is for true religion, or to procure the continuance of peace.  
THere is nothing more unconstant than war, did not patience make it stable, & true hope successful.  
War for excellency, as that between Euripides & Xenocles, is pleasing in the sight of all men.  
Thucydides, that great Captain, and Historiographer of the Greeks, esteemed the fortunate and happy conduct of the war to hang on three points, that is: to be willing, to reverence, and to obey.  
trajan, was never vanquished, because he never undertook war without just cause, which Livius writeth of the Romans', in the end of the first Decad.  
Then war there is nothing more necessary, for the breach of friendship by dissension, strengtheneth the powers of love in her new conjunction.  
War is most lawful, when it is warranted by the Word, either to defend a man's own right, or to repulse the enemies of God. Lactan.  
Diversity of religion, is the ground of civil war in show, but it is ambition in effect.  
War ought to be deliberately begun, but speedily ended.  
Affairs of war must be deliberated on by many, but concluded on by a few.  
The effects of war, are covetous desire, the fall of justice, force, and violence. Epict.  
War was only ordained to make men live in peace.  
In the sack of a Town, have an especial care, to preserve the honour of Ladies and maids, from the violence of unruly soldiers.  
Have an especial care to whom ye commit the government of an Army, Town, or Fort, for love doth much, but money doth more.  
Entering into thy enemy's Camp, let all things of use and baggage follow thee at the back, but thine enemy coming upon thee, let the same be brought into the middle of the Army.  
Where thou mayst conquer with money, never use Arms; and rather choose to overcome thine enemy by policy then by fight.  
In places of danger, & in troublesome times, ever double the number of thy Sentinels.  
Necessity makes war to be just. Bias.  Nulla salus bello, pacem to poscimus omnes. Incerti sunt exitus pugnarum, Marsque est communis, qui saepe s●oliantem iam et exultantem everit, et perculit ab abiecto.  

Of Generals in War.  
Defi. Generals are the heads and leaders of Armies, and they ought to be great, magnanimous, & constant in all their doings; free from the defects of rashness, and cowardice.  
THe Tent of the General, is the pure River running through the Army, by whose soundness all his soldiers are preserved and made stout; but if it be impure or corrupted, the whole host is infected.  
Let every General know himself to be the sun in the midst of his host, from whose beams every soldier borroweth his shine; wherefore let his splendour be glorious, that their light may be beauteous.  
The office of a General, is more heinous in example then in act.  
Unless wise & valiant men be chosen Generals, the old chaos will return, and Virtue die at the feet of confusion.  
He that will be a Commander in Armies, first let him be commanded in the same, for an ambitious soldier, will never make a temperate conductor.  
A wise General must not only forecast to prevent such evils as he hears of, but also be circumspect to foresee such ill as may happen beyond expectation. Demost.  
A General, after the battle ended, must have a circumspect care, how he praiseth one Captain more than another.  
A General ought not to bring all his forces to battle at once, unless it be upon great advantage.  
It is very needful for a General, to know the humour and disposition of his adversaries General, whom he fighteth against.  
The oration of a General, gives courage to cowards and baseminded soldiers.  
A covetous General, purchaseth to himself more hate than love.  
Crassus' for his avarice was slain by his own soldiers.  
A General must not be ignorant of such things as are necessary in a journey.  
A captains courage must always be guided with skill and his skill armed with courage; neither must their hardiness darken their wit, nor their wit cool their hardiness.  
They must be valiant, as despising death, confident, as not wont to be overcome, yet doubtful by their present feeling, and respectful by that they see already.  
A captains feet ought to be steady, his hands diligent, his eyes watchful, and his heart resolute.  
It is requisite for a General to know all advantages of the place where the battle should be fought.  
It proveth oft the ruin of an Army, when the General is careless, and maketh no account of his enemies proceed.  
It is dangerous for the person of the General, to follow his enemy flying.  
It behoveth that the General be always lodged in the midst of his Campe.  
A General or Captain in danger, aught to change his habit or attire. Ferdinando.  
The death of a General, or his being in danger, must be dissembled, for ●eare it procure the loss of the battle.  
A good General, should ever be like a good shepherd, looking into the wants of his soldiers; and providing all things necessary to comfort them. Basil.  
Valour in a General, must not spring from custom and experience of wars, but from his first creation, & ensuing infancy; for such was Themistocles, who at his Nurse's breasts gave signs of honours sparks.  
Let a General give honour to a renowned burial, in how mean a person so ever it did inhabit; for honour after death, encourageth as much as wealth in life.  
Let not a General be mercenary to his country, but war for honour, not for coin, so did Timotheus, whose riches was only the repetition of his deeds past; so did Themistocles, whose pay was undeserved banishment; and so did Pausani●s, whose gracious conquests were clothed with scorn and disgrace.  
A General should not be unexperienced in Mechanical trades, both for society & exercise; for so was Laertes, in planting & graffing, Ulysses, in building of ships, and Achilles in cookery, which himself often practised, at the entertaining of the Grecian Ambassadors, and other his companions.  
If thou best a Commander in Arms, despise not the poorest; for honour's birth istueth from the womb of desert.  
The whole scope of a generals thoughts, should be to win glory, & amplify renown, loathing to be a plague or scourge of affliction, seeking by conquest to erect, not by victory to confound. Caesar.  
The Trophy of a General, is his own conscience, & his valour is his tombs treasury.  
Commanders in Arms, should not be chosen for their age or riches, but for their wisdom and valour.  
A General, or chief Governor, must be wise to command, liberal to reward, & valiant to defend.  
He must be learned in the liberal Arts, in Geography for the Country; in Arithmetic to place his Army; in Geometry for his levels, in Astronomy for events.  
There are eight conditions that a General ought to have; to avoid unjust wrongs, to correct blasphemers, to secure innocents; to chastise quarrelers, to pay his soldiers; to defend his people, to provide things necessary, and to observe ●ayth with enemies.  Ducis in consilio, posita est virtus militum. Optimus ille dux, qui novit vincere et victoria uti.  

Of Policy.  
Defi. Policy is a word derived of the Greek word Politeia, which is the regiment of a city, or Commonwealth; and that which the Grecians call political government, the Latins call the government of a Common wealth, or of a civil society. This word Policy, hath been taken amongst the ancients, sometimes for a Burgesie, which is the enjoying of the rights and privileges of a Town, sometimes for the order and manner of life, used by some political person, and sometimes the order and estate whereby one or many Towns are governed, and politic affairs are managed and administered.  
Policy is a necessary friend to prowess.  
The war cannot be prosperous, where enemies abound, and money waxeth scant.  
No man ought to give that treasure to any one in particular, which is kept from the preservation of all.  
It is greater commendation, to obtain, honour by policy and wisdom, then to have it by descent.  
That country may above all other be counted happy, where every man enjoyeth his own labour, and no man liveth by the sweat of another body. Polion.  
Of right that Common wealth ought to be destroyed, which once of all other hath been counted the flower of virtue, and after becometh the filthy sink of vice.  
There can be no greater danger to a Common wealth, nor no like slander to a prince, as to commit the charge of men to him in the field, which will be first ready to command, and last ready to fight.  
There are many that see the beginning of troubles and miseries which arise in realms, but there are few that consider the end, and seek to remedy the same.  
What power & policy cannot compass, gold both commands & conquers. Aristi.  
He that getteth by conquest, doth much, but he that can well keep what he hath gotten, doth more.  
The meanest Sparrow hath his neb, the Lion's whelp his claw, the weakest thorn his prickle, and the poorest man his policy.  
Money and soldiers, are the strength and sinews of the war. Agesil.  
It is better to prevent an inconvenience by breaking an oath, then to suffer injury by observing promise.  
Warlike fears, are better learned in the bloody fields of Africa, then in the beautiful schools of Greece.  
It is better to have men wanting money, than money wanting men.  
If the expense of a Common weal be not moderate, afterward it shall not fail to want wherewith to withstand the enemy.  
The authority of a Common wealth is impaired, when the buildings be ruinated.  
In proof of conquest, men ought to profit themselves as much by policy as by power.  
There are no Commonweals more lose, than those where the common people have most liberty. Cic.  
A policy is soon destroyed by the pride men have in commanding, and liberty in sinning.  
In Commonweals, such should be most honoured, who in time of peace maintain the state in tranquillity, & in the fury of war defend it by their valour and magnanimity.  
Kingdoms well governed, of necessity have virtuous successions.  
A Monarch is best in a well governed state.  
A certain man urging the popular estate to Lycurgus, was thus answered by him, first ordain thou such a government in thine own Commonweal.  
Because many cannot ●itly govern, therefore it is most necessary that one should be made sovereign. Homer.  
The Oracle of Apollo at Delphos, being demanded the reason why jupiter should be the chief of the Gods, sith Mars was the best soldier? made this answer, Mars is valiant, but jupiter is wise. Concluding by this answer, that policy is more of force to subdue then valour.  
One Nestor is more to be esteemed than ten such as Ajax.  
Strength wanting wit and policy to rule, overthroweth itself. Horace.  
Publica res ad privatum comodum trahi potest, dummodo status publicus non laedatur.  Cic. Diu apparandum est bellum, ut vincas caelerius.  

Of Courage.  
Defi. Courage is a fiery humour of the spirits, kindling the mind with forwardness in attempts, and bearing the body through dangers, and the most hardest adventures.  
COurage and courtesy▪ are the two principal points which adorn a Captain.  
Courage consisteth not in hazarding without fear, but in being resolutely minded in a just cause.  
The talk of a soldier, aught to hang at the point of his sword.  
The want of courage in Commanders, breeds neglect and contempt among soldiers.  
Faint-hearted cowards, are never permitted to put in plea at the bar of love.  
Courage conquers his enemy before the field be fought.  
Fortitude is a knowledge instructing a man how with commendations to adventure dangerous & fearful things, and in taking them in hand, to be nothing terrified. Socrates.  
Men of haughty courage, seek rather to win a long-lasting fame, then to save a short lasting life.  
The courage of a man is seen in the resolution of his death.  
Fortitude is the fairest blossom that springs from a noble mind.  
Fortitude is the mean between fear and boldness.  
There is not any thing hard to be accomplished, by him that with courage enterpriseth it.  
Courage maketh that obscure which was not worthily achieved; and those actions which proceed on advise & experience, are never changed ere they be ended, neither are they ended but fortunately.  
Courage begun with deliberate constancy, and continued without change, doth seldom fail.  
It cannot be counted courageous or true victory, that bringeth not with it some clemency. Bias.  
To conquer, is natural, to pity, heavenly.  
It is more courage to die free, then to live captive. Leostenes.  
Bias, holding wars with Iphicrates, King of Athens, falling into the laps of his enemy's, and his soldiers fearfully ask him what they should do? he answered, make report to those that are alive, that I died with courage, ●ighting, and I will say to the dead, that you scape cowardly, flying.  
Such as are s●out in body and cowards in mind, are dissemblers with God and man; with God, because they may do good and will not, with man, because they seem to be, and are not.  
Courage adventureth on danger, conquereth by perseverance, and endeth with honour.  
There is nothing that maketh a man of more fortitude, or sooner great and mighty, than the trial of a perverse fortune: nor any thing breedeth a more stability of faith and patience, than the exercise of adversities.  
Heat is the instrument, & anger the whetstone of fortitude.  
Courage contemneth all perils, despiseth calamities, and conquers death. Aginip.  
Courage depending on mediocrity, hath audaciousness for one, and fear for his other extreme.  
As fortitude suffereth not the mind to be directed by any evils, so temperance suffereth it not to be drawn from honesty by any allurements.  
Courage is an immortal power of the soul, consisting in direction of the spirit, fortified in philosophy.  
Courage is the Champion to justice, & never ought to contend but in righteous actions. Epictetus.  
Thunder terrifieth children, & threatenings feareth fools, but nothing dismayeth a man of courage and resolution.  
Courage is a wise man's coat, & cowardice a fools cognizance.  
— ignawm est rediturae parcere vita.  
Quemcunque magnanimum videris, miserum negas.   

Of Fame.  
Defi. Fame is but an echo, and an idle rumour of reports, which running from ear to ear, conveyeth through the world the tidings of truth and falsehood.  
THere is no sweeter friend than Fame, nor worse enemy than report.  
It is a part of good fortune to be well reported of, and to have a good name. Plot.  
It is no small pleasure to have a good name, and yet it is more frail than any glass. Erasmus.  
A good life, is the readiest way to a good name.  
Desire to be famous, but first be careful to purchase fame with credit.  
There is no kind of mishap more infamous, then for a man to lose his good name, and to be ill reported of amongst all men for his bad dealing.  
As the shadow doth follow the body, so good deeds accompany fame.  
The ear leadeth to the inward senses aswell as the eye.  
Fame is the speedy Herald to bear news.  
Fame riseth up like a bubble, continueth like a shadow, and dies in the bosom of Time.  
There is nothing more famous in a Prince, than the love of his subjects, nor any thing more famous in subjects then obedience.  
Fame is like the turning wheel that never stayeth, like the burning flame that quickly quencheth, like the summer fruit that soon withereth.  
Publicolas fame was gotten by leading of Arms, Solon's by civil actions.  
The treason of Pausanias' augmented the fame of Themistocles. And the folles of great men, are poor men's steps to honour.  
A good report shineth most clearly in the deepest darkness.  
If thou desire to be well spoken of, then learn to speak well of others, and when thou hast learned to speak well, then learn likewise to do well, so shalt thou be sure to get a worthy name.  
Our good name ought to be more deer unto us than our life.  
Beauty conquers the heart, gold conquers beauty, but fame subdues and goes beyond them both.  
To fly from fame or destiny, is of all things most impossible.  
Keep the fame which thou hast honestly gotten, for it is a jewel inestimable.  
Glory is gotten both by sweeting & blood, and fame both by virtue & vildest actions.  
The fame that Milciades got at Marathon, would not suffer T●emistocles to sleep in quiet.  
A rumour raised of nothing, soon vanisheth, and the end of it is nothing else, but to make the innocency of him which is slandered, to be the more admired. Erasm.  Honestus rumor alterum est patrimonium. 
Actum praeclarécum ijs est, quorum virtus ne● oblivione eorum qui sunt, ne● reticentia posteriorum sepulta esse poterit.  Cic.  

Of Rage.  
Defi. Rage is a short fury, the inflammation of the blood, and an alteration of the heart; it is a desire of revenge, a regardless care of friendship, an enemy to all reason, and as uneasy to be guided by another as a furious tyrant.  
Rage's or anger, if it be but a small time deferred, the force thereof will be greatly assuaged, ●ut if it be suffered to continue, it increaseth more and more in mischief, until by revenge it be fully satisfied.  
Whilst rage hath run his course, forbear to speak, for many men in their anger will give no ear to reason.  
Anger is the first entrance to unseemly wrath. Pythag.  
Anger is a melancholy grief and vexation of the mind, thirsting after revenge.  
Wrath pr●ceedeth from the feebleness of courage, and lack of discretion.  
Women are sooner angry than men, the sick sooner than the healthy, and old men sooner than young. Herm.  
The ireful man is more misgoverned than he whom loathsome drunkenness detains.  
The raging perturbations of the mind, do punish reason, and blind the sight of wisdom. Anaxag.  
What ragingly and rashly is begun, doth challenge shame before it be hal●e ended.  
Architas being angry with his bondman, would not beat him, because he was angry.  
Grief never leaves a wrathful man weaponless.  
Anger is soon buried in a wiseman's breast.  
Anger and power meeting together in one man, is more fierce than any thunderbolt.  
Flee from the furious in his wrath, & trust not the fair tongue of thine enemy.  
He overcometh a stout enemy, that overcometh his own anger. Chilo.  
What in private persons is termed choler, in great men is called fury and cruelty.  
The Pythagorians, by the allegorical commandment that they should not leave the bottom of the pot or cauldron imprinted in ashes, did teach (according to Plutarch's opinion) that no mark or apparent show of choler should remain.  
Anger springeth from injury done unto us, but hatred often times is conceived of no occasion. Arist.  
Wrath and revenge, taketh from man the mercy of God, and destroyeth and quencheth the grace that God hath given him.  
Periander in his rage murdered his own wife; and Dionysius in his anger killed the Syracusian his page.  
He best keepeth himself from anger, that always doth remember that God looketh upon him. Plato.  
As fire being kindled but with a small spark, worketh oft times great hurt and damage, because the fierceness thereof was not at the first abated, so anger being harboured in the heart, breaketh forth oft times into much cruelty.  
The angry man meditating upon mischief, thinketh that he hath good counsel in hand.  
Wrath is a desire to be revenged, seeking a time or opportunity for the same. Lactan.  
As disordinate anger is a fault, so is sometimes the want of moderate choler, or rather hatred of vice.  
Anger is the sinew of the soul, for that it serveth to increase valour, being moderate and temperate. Plato.  
Clineas, by playing on the Harp, and Theodosius by reciting the Greek Alphabet, did forget their anger.  
An Ant will be angry, and yet we are not able to discern when she is moved, much less in God, whose works are unsearchable, and pass the capacity of our understanding.  
Anger makes a man to differ from himself.  
There is no safe counsel to be taken from the mouth of an angry man. Anaxag.  
Anger is like unto a cloud, that maketh every thing seem bigger than it is.  
Rash judgement maketh haste to repentance.  
Anger is defined after two sorts; either according to her nature, or according to her effect. According to her nature, anger is a heat of blood, and an inflammation of the same, even to the innermost part of man. According to her effect, anger is a lust or a desire to punish, or to be in some sort revenged on him which hath done us any wrong or injury.  
Anger consisteth in habit and disposition, but wrath in deed and effect.  
Like as green wood which is long in kindling, continueth longer hot than the dry, if it have once taken fire, so commonly it falleth out, that the man silde me moved to anger, is more hard to be pacified in his anger, than he that is quickly vexed. Plato.  
If thou have not so much power as to refrain t●ine anger, yet dissemble it, and keep it secret, and so by little and little thou ma●st happily forget it.  
Wrath and rigour, leadeth shame in a lease▪ Isocrates.  
It is a profane and horrible foolishness, for a man to wax furious in his anger.  
In co●r●●●ing, wrath is to be forbidden, for be that punisheth while he is angry, shall ne●er ●eepe that mea●e which is between too much and too little.  
hasty and froward speeches, beget anger, anger being kindled, begetteth wrath, wrath seeketh greedily after revenge, revenge is never satisfied but in bloodshedding.  
As he that loveth quietness, sleepeth secure, so he that delights in strife and anger, passeth his days in great danger.  
It is good for a man to abstain from anger, if not for wisdoms sake, yet for his own bodily health's sake.  
He that is much subject to wrath, and hunteth after revenge, quencheth the grace that God hath given him, and commits through rage and fury, more horrible offences than can afterward be reform.  Quae libet iratis ipse dat arma dolour. Ira feras mentes obsidet, eruditas praeter labitur.  

Of Cruelty.  
Defi. Cruelty is commonly taken for every extreme wrong, it is the rigorous effect of an evil disposed will, and the fruit which is reaped from injustice.  
CRuelty hath his curses from above, but courtesy is graced with the title of commendation.  
Where lenity cannot reclaim, there severity must correct.  
It is as great cruelty to spare all, as to spare none.  
Tyrant's use trial by arms, but the just refer their causes to the arbitrament of the laws.  
To pardon many for the offence of one, is an office of Christianity, but to punish, many for the fault of one, appertaineth properly to Tyrants.  
An intemperate sick-man, maketh a cruel Physician. Socrates.  
He that accustoms himself with sorrow, acquainteth himself with cruelty. Plato.  
It is amongst evils, the greatest evil, and in Tyrants the greatest tyranny, that they of themselves will not live according to reason and justice, but that also they will not consent, that malefactors should receive punishment.  
It is more profit for a Prince that is a Tyrant, that his Commonwealth be rich, and his Palace poor, than the Commonwealth to be poor▪ and his own palace rich.  
He never serveth gratefully, who by violence is subject to another.  
The woman that holdeth in her eye most cruelty, hath often in her heart most dishonesty.  
The Captain that is bloody minded and full of revenge, is either slain by his enemies, or sold by his soldiers.  
Causeless cruelty, never escapes long without revenge.  
With the ireful we must not be importunate to crave pardon, but to desire that vengeance may be deferred.  
The Numantines besieged by the Romans, and brought to great misery, made a vow, no day to eat meat, unless first they had made their first dish of a Romans flesh, nor drink any drink, unless their first draft were Romans blood.  
Tyranny, amongst many other evils, is most wretched in this, that his friends dare not counsel him.  
He that shows himself cruel towards his servants, doth manifestly declare, that his will is good to punish others also, but he wanteth authority.  
Private cruelty doth much hurt, but a Prince's anger is an open war.  
Tyrant's reigning with cruelty, seldom die honourably.  
A cruel Prince over a rebellious Nation, is a great virtue warring with a world of wickedness.  Omnibus quorum mens abhorret á ratione, semper aliquis talis terror impendet. Nulla nobis cum tyrannis est societas, sed summa potius distractio, neque est contra naturam spoliare eum, quem honestum est necare.  

Of Fear.  
Defi. Fear is two fold, good, and evil. Good fear is that which is grounded upon a good discourse of reason and judgement, standing in awe of blame, reproach, and dishonour, more than death, or grief. Evil fear is destitute of reason, it is that which we call cowardliness and pusillanimity, always attended on with two perturbations of the soul, Fear and Sadness. It is also the defect of the virtue of Fortitude.  
THE fear and reverence of one God, is more worth than the strength of all men. No man can be just without he fear & reverence the Lord.  
Fear dependeth upon love, and without love it is soon had in contempt. Alex.  
If thou be ignorant what sin is, or knowest not virtue, by the fear & love of God, thou mayst quickly understand them both▪ Socra.  
He that feareth God truly, serveth him faithfully, loveth him entirely, prayeth unto him devoutly, & destributeth unto the poor liberally.  
Wicked men wanting the fear of God, are haunted of evil, to their own over throw and destruction. Boetius.  
It is the property of a Servant to fear his Master with hatred, but a Son feareth his Father for love. Ambrose.  
Neither strength nor bigness are of any value in a fearful body.  
They that desire to be feared, needs must they dread them of whom they be feared.  
Whom many fear, they do hate, and every man whom he hateth he desireth to see him perish.  
Fear is the companion of a guilty conscience.  
A Master that feareth his Servant, is more servile than the Servant himself.  
It is a deadly fear to live in continual danger of death.  
It is mere folly for a man to fear that which he cannot shun.  
It is a natural thing in all men, to leave their lives with sorrow, and to take their deaths with fear.  
It is better to suffer that which we fear, then by fear to live in continual martyrdom.  
To demand how many, and not where the enemies be, is a sign of cowardly fear.  
Fear followeth hope, wherefore if thou wilt not fear, hope not. A●sculapius.  
It many times happens that the parties not willing to join in love, do consent & agree together in fear.  
It is far better to fear thy choice, then to rue thy chance.  
He that feareth every tempest, is not fit to be a travailer.  
The sword dispatcheth quickly, but fear tormenteth continually.  
Fear standeth at the gates of the ears, and putteth back all persuasions. Plato.  
The more a man fears, the sooner he shall be hurt.  
Too much fear, opens the door to desperation.  
He that through his cruelty is much feared of other men, preserveth in small assurance of his own life.  
The fear of death to a wicked person, is of greater force to trouble him then the stroke itself. Cic.  
A fearful man, never thinks so well of any man's opinion as he doth of his own conceit; and yet he will be ready to ask counsel upon every trifling cause.  
It is a lamentable thing to be old with fear, when a man is but young in years.  
It becometh nor a Commander in Arms to be a man of a fearful disposition.  
He is worthy to be counted a valiant and courageous minded man, in whom the fear of an honest death can strike no sign of terror.  
It is the property of a wise man, with a quiet mind patiently to bear all things, never dreading more than he need in adversity, nor fearing things not to be feared, in time of prosperity; but those things which he hath, he honestly enjoyeth, and those things which he possesseth not, he doth not greatly covet.  
It becometh a wiseman to be heedful, but not to be fearful; for base fear bringeth double danger.  
It is requisite for all men to know God, and to live in his fear. But such as worship God for fear lest any harm should happen unto them, are like them that hate Tyrants, in their hearts, and yet study to please them, because they would in quiet keep that they possess.  
— Multos in summa periculamisit  
Venturi timor ipse mali: fortissimus ille est  
Qui promptus metuenda pati sicomminus instent,  
Et differre potest—  
— Nos an xius omnia cogit  
Quae possunt fieri facta putare timor.   

Of Famine.  
Defi. Famine is a vehement hungry desire of eating, as thirst is of drinking, which (as Galen saith in his third book of natural Faculties) stifleth and choketh the stomach with evil and noy some humours: and dissolveth & destroyeth the strength thereof: it begetteth loathsomeness, & filleth all the body full of outrageous and filthy diseases.  
Barren Scythia is Famines Country, and the place of her abode, the sterile & fruitless top of mount Caucasus.  
Famine and dearth do thus differ; dearth is that, when all those things that belong to the life of man, for example, meat, drink, apparel, lodging, & other things, are rated at a high price.  
Famine is, when all these necessaries before named, are not to be got for money, though there be store of money.  
God is the efficient cause of famine, and sins the impulsive or forcing causes, which the holy Scripture setteth down to be these, Atheism, Idolatry, contempt of God's word, private gain, perjury and oppression, covetousness, cruelty, pride, drunkenness, and surfeiting, and neglect of tyth-paying.  
There was a general dearth throughout all the world in the days of Claudius Caesar, according to the prophecy of Agabus, because the world was then like unto the Emperor, given over to all impiety, drunkenness, and riot.  
Famine and the pestilence are such fellowlike companions, that the Grecians distinguish them but by one letter, calling the pestilence Loimos, and the famine Limos.  
Famine is more intolerable than the pestilence, or the sword; therefore, when God gave David his choice of these three evils, he chose the pestilence, as the easiest to be endured.  
After famine, cometh the pestilence.  
In the year 1438. Thuringia was oppressed with so great a famine, that throughout all the Region, the streets in Cities and Villages, lay full of deadbodies, through putrefaction of which, a plague followed, whereby many thousands perished.  
Eusebius in his ecclesiastical history, writeth, that wicked Herod King of the jews, ended his wretched life as well by famine, as the lousy evil.  
Erisychthon, for his impious sacrilege, was plagued with such miserable & extreme famine, that he was constrained to eat his own flesh.  
In the time of famine, mice, dogs, horses, asses, cha●●e, pels, hides, sawdust, have been used for good sustenance, & at the last man's flesh; yea, that which is not to be spoken without trembling, the mothers have been constrained (through hunger) to eat their own children; as in the siege of Samaria, in the first siege of jerusalem under Nabuchadnezzer, and in the last, under the Emperor Vespasian and his son Titus.  
Famine caused Abraham to fly from Canaan into Egypt, from Gerar to Abimeleck. It caused jacob in his old age, to fly to his son joseph in Egypt. It caused Elimelech with his wife and children, to leave Israel, and to fly into Moab, and the Sunanitesse woman to leave her own Country.  
The people of Egypt in Pharaoh's time when the great 'samine was, were urged to offer up themselves in bondage, and all that they had for Corne.  
Vrspergensis writeth, that the great famine which befell in the year eight hundred and ninety-eyght, made men to eat and devour one another.  
Pliny saith in his eight book, chapter 57 that when as Hannibal besieged Cassilinum, a City in Italy, in the City, by reason of extreme scarcity, a mouse was sold for two hundred pieces of money, and yet he that sold it died for hunger, and the buyer lived.  
Calagmiam a City in Spain, where Quintilian was borne, being besieged of Cneus Pompeius, endured such a 'samine, that when there was no other living creature left in the City, the inhabitants eat their own wives and children.  
Fate for biddeth famine to abide where plenty dwelleth.  
Famine is like to the eating and devouring Ulcer, called Estiomenus, called of Courtiers (who commonly more than others are subject thereunto) the Wolf, which ulcerateth the skin, & eateth the flesh to the very bones.  
Darius, when in flight he had drunk puddle water, polluted with dead carcases, he said; that he never drank any thing more pleasant; the reason was, because he always before used to drink ere he was a thirst.  
Artax●rxes, when as in a certain slight he had nothing to feed on but dry figs and brown bread, good God, quoth he, what pleasant food have I never tasted on till now?  
— Neque enim ceremque famemque fata coire sinunt:  
Cibi condimentum est fames: potionis sitis.   

Of Ruin.  
Defi. Ruin is the overthrow or utter subversion of all manner of estates; making glorious things inglorious, and bringing well ordered shapes into a chaos or old deformity.  
WHen Law-breakers are restored, and judgements canceled, than every one knoweth that his ruin is at hand, without any hope of safety.  
Soldiers get fame by ruin, honour by scars, and praise by clemency.  
Back falling, or falling again, is always the deadliest infortune.  
Over the greatest beauty, hangs the greatest ruin.  
Credit must be sought through perils, & renown from dangers.  
One unlawful pleasure, begetteth a thousand lawful destructions.  
A little water cannot quench a great fire, nor a little hope ease a great misery.  
The best deserts, are commonly ruined by worst neglects and ill rewardings.  
He that hath not tasted misfortune, hath tasted no fortune.  
He that hath but one eye, must fear to lose it, & he that hath but one virtue, must die ere he ruin it.  
He that sees another man's ruin, must fear his own misery.  
When ruin will forsake thee, make him a golden bridge to pass on.  
When the heart is environed with oppression, than the ears are shut up from hearing of good counsel.  
The ruins of time, are the monuments of mortality.  
Disease is the prison of the body, but ruin the prison of the spirit.  
Ruin is the friend to solitariness, foe to company, and heir to desperation.  
The greatest ruin of the body, is nothing to the least ruin of the soul.  
ruined hearts, live with tears in their eyes, and die with mirth in their looks.  
Security puts away ruin, and fear hinders gladness.  
He that will be reputed valiant, must let neither chance nor grief ruin him.  
The study of wisdom, is the readiest ruin of grief and vexation.  
Many friends assuage many misfortunes.  
The length of time repairs the ruins of fortune.  
Counsel in trouble gives small comfort, when help is past remedy.  
It is good for a man in the midst of prosperity to fear a ruin, and in the midst of adversity to hope for better succeedings.  
Of all creatures, man is the most apt to fall, because being weakest, he undertakes the greatest actions.  
Prosperity is more hurtful than adversity, in that the one may be more easily borne than the other forgotten.  
Omnia sunt hominum tenui pendentia filo  
Et subito casu, quae valuere ruunt.  
Suis et ipsa Roma viribus ruit.   

Of Fortune.  
Defi. Fortune is nothing else but a feigned device of man's spirit, and a mere imagination without truth.  
EXterior actions are tied to the wings of Fortune.  
No man is so perfectly grounded in any degree of estate, but that he may be made subject to chance and alteration of life.  
To a man whom fortune doth not favour, diligence can little avail. Mar. Aur.  
Fortune hath no power over discretion.  
Fortune is doubtful, and nothing on earth is certain, or assured.  
He that turns his wit after Fortune, may repent his will at his journeys end.  
To him that is fortunate, every Land is his Country.  
Fortune guideth men in the rough sea, but wisdom ruleth them in a strange Land.  
Mortal creatures cannot resist that, which the immortal Gods cannot redress.  
There can be no greater check to the pride of Fortune, then with a resolute courage to pass over her crosses without care.  
Fortune flies, and if she touch poverty, it is with her heel; rather disdaining their wants with a frown, then envying their wealth with disparagement.  
Fortune is so variable, that she never stayeth her wheel, or ever c●aseth to be turning of the same. Socra.  
When in the success of worldly affairs, fortune is contrary, then little profiteth either force or policy.  
Fortune showeth her greatness, when such as be of small value, are advanced to the possession of mighty things.  
The gifts of Fortune are transitory, tied to no time, but the gifts of Nature are permanent, and endure always.  
Smally advantageth it, that the mind be generous, and the body warlike, if he that taketh Arms be unfortunate; for that one hour of happy fortune, is more worth than all the policies of war.  
Every man is the workman of his own fortune, and fashioneth her according to his manners. S●●rat.  
Fortune is the only rebellious handmaid against virtues. Plut.  
Fortune did never show herself noble, but unto a mind that was generous & noble.  
Fortune is constant in nothing but unconstancy. Aurel.  
Fortune is like janus, double faced, as well full of smiles to comfort, as of frowns to discourage.  
Fortune ever favours them that are most valiant, and things the more hard, the more haughty.  
Fortune is an accidental cause, and a consequence in those things which proceed from the counsel of man.  
The changes of fortune, and end of life, are always uncertain. Pacunius.  
Fortune delighteth not so much to keep under the vanquished, as to bridle and check the victors.  
Fortune in no worldly things is more uncertain then in war.  
A valiant man never looseth his reputation because fortune faileth him, but because courage dieth in him.  
No man is unhappy, but he that esteems himself unhappy, by the base reputation of his courage.  
There can be no man more unhappy, than he to whom adversity never happened.  
In great perils, it is better that men submit themselves unto reason, then recommend themselves to Fortune.  
To be humble in the height of fortune, stays the deceit of her wheel in turning.  
By the excessive gain of wealthy men, Fortune was first made a Goddess.  
The higher that a man is in Fortune's favour, the nearer is he to his fall.  
When Fortune fawneth, than she comes to catch men.  
Thou shalt sooner find good fortune then keep it.  
Fortune is unconstant, and will quickly require again what she hath before bestowed upon thee. Thales.  
Fortune is not fully pacified when she hath once revenged.  
Fortune is as brittle as the glass, & when she shineth, then is she broken in pieces.  
A thing is never well done, if Fortune have the doing thereof.  
That is not thine own which Fortune hath given thee. Socrates.  
Fortune ruleth in feats of Arms, & victory in war is always uncertain.  
Thou provokest Fortune to anger, when thou sayest thou art happy.  
Fortune is to great men deceitful, to good men unstable, and to all that is high, unsure.  
A happy man, shall have more Cousins and kinsfolk, than ever he had friends, either by his father or his mother's side.  
Lampedo, as Pliny writeth, was judged happy for three causeth; first, for that she was a King's daughter; secondly, a kings wife; thirdly, a King's mother.  
When Fortune cometh suddenly, with some present delight & pleasure, it is a token that by her ●●attering us, she hath made ready her snares to catch us. Aurel.  
As the fortune of this world shall make thee rejoice over thine enemies, even so it may make thine enemies rejoice over thee.  
Through idleness, negligence, and too much trust in fortune, not only men, but Cities and kingdoms, have been utterly lost and destroyed.  
Fortune is exceeding slippery, and cannot be held of any man against her own will.  
Fortune is never more deceitful, then when she seemeth most to favour. Plot.  Fortuna multis dat nimis, satis nulli. Nulla tam bona est fortuna de qua non possis quaeri.  

Of Riches.  
Defi. Riches, of the Philosophers & Poets are called the goods of Fortune, under which are comprehended plate, money, jewels, Lands, & possessions in abundance; they are according to their use, good or bad, good if they be well used, bad if they be abused.  
RIches are good, when the party that possesseth them can tell how to use them.  
Riches rightly used, breed delight, pleasure, profit, and praise; but to him that abuseth them, they procure envy, hatred, dishonour, and contempt. Plautus.  
As the greater we see our shadow the nearer we draw towards night; so must we fear, lest the more that we ourselves abound in wealth, the further of truth and the light estrange themselves from us.  
A wicked man, is either wicked of himself, or heir to a wicked man. jerom.  
As poverty is not meritorious if it be not borne with patience, no more are riches hurtful, unless they be abused.  
It commonly happeneth, that those men which enjoy most wealth, are most vexed with the greedy desire of getting more, and mightily molested with fear, lest they should lose what they have already gotten.  
The greatest riches in the world to a good man, is his soul and reason, by which he loveth righteousness, and hateth iniquity.  
There is no man more willing to become surety for another, than he that wanteth most wealth.  
He hath riches sufficient, that needeth neither to flatter nor borrow. Solon.  
Rich men without wisdom and learning, are called sheep with golden fleeces.  
The more that a miserable man increaseth in riches, the more he diminisheth in friends, and augmenteth the number of his enemies. Anaxag.  
The riches & abundance of wealth in this world, are privy thieves, that greatly hindereth many men from the study of virtue, and all godly exercise.  
Rich men have need of many lessons to instruct them to do well. Philippus.  
Rich men, through excess, idleness, and delicious pleasures, are more gross conceited then poorer persons.  
Those riches are to be despised, which are lost with too much liberality, and rust with niggardly sparing.  
Where riches are honoured good men are little regarded.  
It worketh great impatience in a rich man, to be suddenly decayed, and fallen into poverty. Hermes.  
He hath most, that coveteth least.  
Great substance and possessions, maketh virtue suspected; because they be ministers of pleasant affections, and nurses of wanton appetites.  
Great abundance of riches, cannot of any man be both gathered and kept without sin. Erasmus.  
There be three causes that chiefly move men's minds to desire worldly wealth: the one is the love of riches, ●ase, mirth, and pleasure. Another, the desire of worship, honour, and glory. The third is, the doubtfulness and mistrust of wicked and faithless men, which are too much careful for their own living hear in this world, & think all they can get, too ●i●●● to suf●●se them. Solon.  
Immortal honour, exceedeth all transitory treasure.  
Great business the heart of man hath to search for the goods of this world, and great pains to come by them; but without comparison, the greatest dolour is at the hour of death, when we must departed and leave them.  
Suffisance is the sure hold which keepeth wise men from evil works. Polion.  
Upon a covetous minded man riches are ill bestowed; for he is neither the warmer clothed, the better fed, nor any thing in show the more wealthy for them.  
Money never satisfieth the greedy minded man, but maketh him more hungry, after he hath gotten a little gain.  
If thou know how to use money, it will become thy handmaid, if not, it will become thy master.  
Small expenses often used, consume great substance in short space.  
No man is rich by his birth, for all men are borne naked.  
Money proveth often the cause of strife, sedition, and evil will.  
He that delights only in his riches, delights in a dangerous pleasure.  
Men should live exceeding quiet, if these two words (Mine and Thine) were taken away. Anaxag.  
It is better to have a man without money, than money without a man.  
Plato would have both plenty and poverty to be banished his common wealth; the one because it caused pleasure, idleness & ambition, the other, because it maketh abjects, seditions, and men given to all filthy lucre.  
Silver commands peasants, and gold controls Princes. Crates.  
Money is the sinews of war, and keys to unlock hidden secrets.  
Where greedy desire of money is, there reigneth all manner of mischief.  
Affairs are ill ordered, where money undergoes virtue.  
Plenty begetteth want, for he that hath much, needs much.  
Service is a recompense for money, and money a recompense for service.  
O thou unsatiable hunger of gold and silver, what is it not that thou dost compel the hearts of men to buy and to sell. Tully.  
It is against nature, that we should increase our own riches & substance with the spoil of other men's wealth.  
He that hoardeth up money, taketh pains for other men.  
It is a rare miracle for money to want a master. Pacunius.  
As the touchstone trieth gold, so gold trieth the minds of men.  
There is no vice more foul than the greedy desire after gain, especially in magistrates, and other Rulers in authority.  
He is rich that lives content with his estate.  
To be master of much wealth, is to be cumbered with many cares.  Multa loquor: quid vis nummis presentibus opta. Et veniet, clausum possidet arca iovem. Difficile est virtutes eum revereri, qui semper secunda fortuna sit usus.  

Of Change.  
Defi. Change is generally any alteration, either of times, states, studies, opinions, or any other faculty whatsoever.  
THe whole world is nothing but a shop of change, for riches we exchange poverty, for health sickness, for pleasure, sorrow, for honours, contempt; briefly, it is nothing else but change, whatsoever chanceth unto us.  
There is no change more certain, than the change of life to death.  
There is no better change, then for a man that hath been lewd, to become honest, and for a woman that hath been as lascivious as Lais, to wax as repentant as Ma●dlein.  
The unstaid and wandering minded man is never wise.  
Who changeth peace for war, hath all miseries laid open to his eyes, his goods spoiled, his children slain, his wife ravished, his cattle driven away; briefly, himself made most miserable to behold his unhappiness.  
Our steppedame Fortune, is the Nurse of alteration. Horace.  
Change doth evert the good, and erect the bad, prefer the faithless, and confound desert.  
Change seldom brings better chance, but very often worse.  
The day by course changeth to night, the night likewise changeth to day; the summer to winter, youth to age, and prosperity to adversity.  
Nothing is lighter than the change of time, nor any thing more certain.  
Nature by change produceth her increase.  
He makes a happy change, that buries a wanton, and marries with a wise woman.  
He needs not fear to lose by his change, that hopes for no help, nor hath any more to lose.  
He that by the chance of Fortune mounteth higher than he should, must arm himself with patience, to descend lower than he would.  
Change in all matters except they be mischievous, is most dangerous. Xenophon.  
Change of honour is envies mark.  
He is no where, that is every where.  
The plant never prospereth, which is often removed. Seneca.  
Change and inconstancy, spring from the lightness of the mind. Greg.  
What was done, is done again, all things do change, yet under the cope of heaven there is no new thing.  
Every thing holds the name of the place whence it cometh, yet all things feel change howsoever it cometh.  
As there is nothing more certain than the change of life, so there is nothing more uncertain than the time when it will change.  
Good things quickly pass away, & worse succeed. Seneca.  
The surest thing that is, may be changed betwixt evening and morning.  
What by destiny is decreed, man cannot change, or prevent.  
The change of opinions, breeds the change of states, and continual alterations set forward subversions.  
Change of a●re doth not change the mind.  
He is unwise, that changeth a certainty in his own possession, for an uncertainty in other men's hands.  
He betters himself by change, that leaves a miserable life for a happy death.  
Cum fortuna manet, vultum seruatis amici:  
Cum cecidit, turpi vertitis or a fuga.  
Clarissimae olim urbes nunc nihil sunt; quae nunc maximé superbiunt, eanden aliquando fortunam experientur.  Demost.  

Of Poverty.  
Defi. Poverty is a tribulation, or want of such necessary things as belong to our lives and estates: through which we are brought to mishap and misery.  
AS Kings have honour to countenance their actions, so poor men have honesty to direct their lives.  
Poverty is as glad to creep to credit, as dignity; & the humble thoughts that smoke from a poor man's cottage, are oft as sweet a sacrifice to the Gods, as the perfumes in the palace of a Prince.  
Want of wealth, is not a depravation of virtue, but a release of care and trouble.  
There is no greater poverty unto a man, then to want wisdom, whereby he should know how to govern himself.  
There is no fault in poverty, but their minds that so think it, are faulty. Socrat.  
More miserable is the poverty of the mind then the poverty of the body.  
poverty is a branch of temperance, & penury a compendious observation of the laws. Stobaeus.  
Poverty is the sign of integrity.  
If thou wilt live after nature, thou shalt never be poor, if after thine own opinion, thou shalt never be rich.  
The father that dieth, and leaveth his son poor and wise, leaveth him too much, but he that dieth, and leaveth his son rich & foolish, leaveth him nothing.  
Poverty is the mother of health.  
Poverty is the Mistress of philosophy.  
The miserable lack of the poor man, and the superfluous substance of the rich man, moveth much discord among the people.  
A noble mind refuseth no danger, if once he perceive himself assaulted with poverty.  
Poverty causeth good men's children to be virtuous, so that they attain to that by virtue, which others come unto by riches.  
Themificeles said, that he had rather give his daughter in marriage to a man without money, then to money without a man.  
Riches are painful to fools, and poverty pleasant to the wise.  
He never accounteth of prosperity, that hath not before been pinched with poverty.  
He is not poor that hath little, but he that desireth much. Bias.  
To live poorly & honestly, is better than to liu● richly and wickedly.  
poverty is the Father of innumerable in 〈…〉 ities.  
Adversity is the tr●all of the mind, & mishap the balance of the thought.  
Poverty is the mother of ruin.  
Necessity is a sore penance, and extremity is as hard to bear as death.  
Nee● teacheth things unlawful. Seneca.  
Such as have diseases, and refuse remedy, are worthy to endure the pain, & they that are over the shoes in want, are worthy the staff & the wallet, if they will not any ways reach at wealth.  
poverty, want, extremity, & misfortune, are all easy to be borne, if they be tempered with content.  
To write to our better, is of necessity, to write to our equal, is of will, to write to our inferior, is of pure virtue.  
The rich doth revenge himself with arms, the poor with tears. G●euara.  
It is some comfort in misery, to know the worst of our mishaps.  
In adversity, rich men should give remedy, and wise men minister comfort by good counsel.  
Bias the Philosopher, being reproved by a certain injurious person, that he was poor and ill favoured: answered that he was greatly deceived, both in his beauty and his riches; for quoth he, how can I be poor and am wise, or hard favoured, when I am learned esteeming it the greatest beauty to be endued with learning, and the greatest wealth to be enriched with wisdom.  
It is a thing very common unto a man afflicted, to seek the company of another in the like trouble.  
There is no man in so wretched a condition but he hopeth to grow better, neither is there any man so set aloft, but he may doubt a sudden fall. Isocrat.  
He ought not to be dismayed, that from a high estate is descended to a low degree, neither ought he to glory or grow proud, that from a base estate is advanced to promotion.  
As riches is the mother of pleasure and delight, so poverty is the nurse of sorrow and calamity.  
Pen●ry is a sore pinch, & there is no greater want than necessity.  
Want is the enemy to desire.  
In all estates, a mean must be observed; to live warily increaseth treasure, but to live wastefully, causeth poverty. Protogenes.  
Poverty is no hindrance to wisdom.  
Poor men are like little shrubs, that by their baseness escape many blasts, when high and tall Cedars are shaken.  
Where poor men entreat & cannot obtain, there rich men command, and will be obeyed. Se●er.  
Mishap is the true touchstone of friendship, and adversity the trial of friends.  
As the 〈◊〉 estate of poverty is intolerable for want, so the presumption of an in●ole●t person, is not to be suffered for pride.  
Happy is that mishap, whereby we pass into greater perfection.  
Poverty that contenteth, is great riches.  
Care not for poverty, sith no man liveth so basely as he was borne. Sallust.  
It is given only to a wise man to be content in poverty.  
Suffer that with patience which thou canst not avoid, & be not displeased at thy poor estate.  
The beggar's crutch, serveth him both to lean upon, and to fight withal.  
Patiently should that be borne, which no strength can overcome, nor counsel avoid; whether it be poverty to pinch the body, or adversity to cross the mind.  
It is better to suffer necessity, then to borrow of him whom a man may not trust.  
Poverty possessed in safety, is better than great riches enjoyed with much fear.  
When a man is plagued with poverty and sickness, both joined together, without any succour or easement, then riseth in him an intolerable grief, a fire not able to be quenched, a sorrow without remedy, & a tempest full of wracks.  
Poverty is a virtue of itself. Diog.  
He liveth in most wretched estate of beggary, that is not endued with any good quality.  
Si ad naturam vivas nunquam eris pa●per: si ad opinionem nunquam eris dives: exiguum nature a desiderat, opinio immensum.  Seneca. 
— O vitae t●ta facultas  
Pa●peris, angustiquelares, o munera nondum  
Intellect a Deum.—   

Of Banishment.  
Defi. Banishment is a putting away, or driving out of any man, either from the place where he ought and should inhabit, or from thence where he took delight, & desired to dwell.  
FOr sin was man thrust into the world, therefore his life in it is banishment.  
No banishment is sweet, but the banishment of a righteous soul from the prison of a world wearied body. Stebeus.  
Banishment is there, where is no place for virtue. Cic.  
The banished man without a house to dwell in, is like a dead body without a grave to rest in.  
It is better for a man to be banished his country with wise men, then to live there still amongst fools.  
He that denieth himself to his Country, is in banishment already.  
Wheresoever a man lives well, there is his Country. Cic.  
In exile & calamity, we know friends from adversaries.  
A chaste eye exileth licentious looks.  
To exile a true friend, is to lose a perfect soul.  
To banish hope, is to call home despair.  
Good fortune attends not every great estate, nor evil chance every exiled person.  
To stuff thy coffers with coin, is to commit thine honour to exile.  
True happiness is never had till after death, nor exile welcome, but in death.  
There was never foul love, nor fair prison, welcome death, nor desired banishment.  
It is a needless question to ask a sick man if he be willing to have his health, or an exile if he would be called from banishment.  
There is nothing better than a contented mind, nor any thing worse than the name of a fugitive.  
There is more sorrow in losing a man's own Country, then in conquering a world of other nations.  
Death & banishment come soon enough, if slow enough.  
In time, custom becomes a second nature, and long banishment breeds loath in delightfulness.  
The air is never without some wound, or some cloud, nor a banished man without some cross or trouble.  
Sweet is rest after long pilgrimage, & great is the comfort a banished man takes at the tidings of his repealement.  
It is the nature of man to love those things dearest which are banished farthest from him.  
He that in the morning is proud of his possessions, may happen ere night to be banished from his pleasures. Seneca.  
Beauty and youth once banished, never repeal.  
The comfort of fugitives, is that there be many fugitives.  
Care followeth a fugitive person, even as a shadow follows the body.  
Exilium terribile est ijs, quibus quasi conscriptus est habitandi locus, non ijs qui omnem orbem terrar●● unam urbem esse dicunt.  Cic. Privari patria magnum malum est sed maius ve quam sermone.  

Of absence and presence.  
Defi. Absence is the departing or loss of a friend, or any other object wherein we take delight; and presence is the continual company of the party with whom we desire to be most conversant.  
THe presence of the mind, is to be preferred before the presence of the body.  
We never know how profitable the presence of a friend is, until we have felt the want of his absence for a time.  
Absence in love, makes true love more firm and constant.  
The absence of friends, is the presence of griefs.  
As contraries are known by contraries, so the delight of presence, is known by the hell of absence.  
Man separate from money, is like a soul separated from a body.  
The grief of unwished absence, is worse than the wound of a stubborn lance.  
The divorce of sorrow, is slow-footed, and lazy.  
A tedious presence, decays love, & a long absence forgets true familiarity.  
The absence of covetousness, is the prosperity of present estates.  
Travail not to gain absence, for society is the strength to happiness.  
Absence puts off happiness, and time altars resolutions.  
When thought absents itself from truth, the soul presents herself to sin. Demost.  
The evils got by absence, wisdom recureth.  
Take heed of speaking ill of the absent.  
The solitary man is either a God or a beast.  
Much absence is a sign of small love.  
Life and faith once absented never return.  
The fairest presence is but a dunghill, covered over with white and purple.  
Whilst the presence of power by pleasures gets acquaintance, virtue is unknown, and lives in absence.  
Infamy is never absent from arrogancy.  
Men gain their desires by travail, sustain them by thought, and are absent from them by annoyance. Aristip.  
The presence of one day, blameth the absence of another, but the last shall give judgement of all that is past.  
Absence from evil, clears up of evil.  
The absence of punishment, is no pardon for transgressions.  
Absence is death, death is rest, absent death is death's rest.  
Non una eademque molestia est rerum praesentium et absentium.  Euripides. 
Distantia locinon separate amicitiam sed operationem.  Aristotle.  

Of Acts.  
Defi. Acts are the monumental deeds of our lives, and our actions are the Ensigns, by which are known the perfectness of our good or evil living.  
ALl the praise of inward virtue consisteth in outward action.  
An action without reason, & a reason without an action, are both alike imperfect.  
Action is the ready entrance into contemplation.  
A silent deed, is better than an unperformed word. Crates.  
Neither can good words colour a bad action, nor bad words deprave from a good action.  
Shape beautifies an image, & good actions commends a man.  
Actions are by so much more manifest than words, by how much the eyes are surer witnesses than the ears.  
It is an argument of too much weakness, to remember what should have been done.  
Action is the life of contemplation, and the tongue of conceit.  
In action a man doth not only benefit himself, but profit others. S. P. S.  
God would never have delivered a soul into the body, which hath arms & legs, (only instruments of action) but only it was intended the mind should employ them.  
There must not only be in a man a mind of charity, but also distributing hands. Ambr.  
Action is the matter of virtue & honour.  
By the actions of a good man, we adjudge always the excellencies of his life.  
An imperfect man, by one perfect good action, gains a liberal name of goodness.  
Speech is one of the greatest actions, which makes manifest the prudent virtues of the soul.  
All new actions seem fair, though they be like a painted woman.  
To keep a friend certain, is a harder action then to get a friend.  
Do what thou wouldst have done unto thee, for indifferency is injustice. Chilo.  
Presumptuous boldness is a base action in the eyes of thy betters.  
So love as thou mayst hate, so hate as thou mayst love, and both without challenge.  
Will aught always to be accounted an action.  
Fire which is hid, acts greater violence than that which breaks forth in flames.  
The end of every thing is the trial of the action.  Conscientia bene actae vitae, multorumque benefactorum recordatio iucundissima est. Exercitationes virtutum in omni aetate mirificos asserunt fruclus.  

Of Praise.  
Defi. Praise is an exhalting, or lifting up to honour, either the good parts we behold in others, or those excellencies with which our eyes (tickled by delight) are enamoured.  
THere be many that in words are ready to praise that which is good, and few that in works are willing to follow the same. Ploti.  
It is better to be praised for true speaking, then to be honoured for flattering and lying.  
For a man to praise too much his own writings, is nothing else but to give men occasion to speak evil both of him and his works.  
As it is seemly for a Philosopher, and a wealthy man to praise the profits of peace; even so in his mouth it is uncomely to prate of the perils of war.  
It is no less praiseworthy to deserve honour then to hold it.  
Perfect praise & felicity, consisteth in a contented life, and a quiet death. Solon.  
Praise bestowed on an unworthy person, is a manifest sign of flattery.  
Praise is a poison to the ambitious man, for it leadeth him beyond the scope of honesty.  
Nothing deserveth commendation, unless it be virtuous.  
Praise encourageth the spirit to great and mighty things, and nourisheth true virtue where it is begun.  
Commendations maketh the labour light, the wit studious, and the hope rich.  
Three things are commendable in a Scholar, silence in his tongue, diligence in his reading, civility in his behaviour.  
Commend nothing for the fairness, for the Lily is white, but in stinketh; nor for the bigness, for mighty things are cumbersome, but for the goodness, which maketh things unapt convenient, & apt things gracious.  
He which often praiseth one abuseth himself, confirmeth an error, and proveth in the end a liar; and he which is praised, becometh a great deal more vain. Aug.  
Praise is the hire of virtue. Cic.  
Too much praise is a burden. Xenophon.  
The praise that Silla gave to Cynna, made him to commit perjury.  
It was most notable and memorable in Lucullus, that being very young, and before he sought any dignity in Rome, he accused Servilius Augur before the Senate, who had detracted from his Father's praise and honour.  
Amongst all the praises of Lucullus, ●ee deserved most by this answer. I had rather, said he, deliver one Roman from the hands of an enemy, then enjoy all the riches of mine adversaries.  
Pompey being grown to the height of his fortune, and exalted by many praises & victories, was thus prettily checked at his departing out of Athens, Quantum hominem te esse nosti, eatenus es Deus.  
He that praiseth a man openly, will not stick to flatter him secretly. Diog.  
To do good to the poor is a double praise, because a double sacrifice, one to God, another to man.  
Most praisewoorthy is the good nurture that can amend a bad nature.  
Virtue begets praise, and praise begets honour and authority.  
Nothing is more uncertain than praise, for what one day gives us, another day takes away from us.  
'tis greater praise to help the helpless then to maintain the needless.  
In doing that we ought, deserves no praise, because it is duty. Aug.  
He that abaseth a worthy man, seeketh to elevate his own commendation.  
It is mere wickedness to seek praise by counterfeited virtue.  
If another man praise thee, yet remember thou to be thine own judge.  
All things that are good, have ever the pre-eminence in praise and comparison.  
As the shadow followeth the body, so praise followeth virtue. Seneca.  
Never praise any thing that is not commendable, neither dispraise that which is praise worthy.  
To be praised of evil men, is as evil as to be praised for evil doing. Bion.  
If thou wilt praise any man, praise him for those things which may neither be given him nor taken from him; that is, not for his fair house, his goodly garments, or his great possessions, but for his virtue, wit, and perfect reason.  
The praise of our ancestors, is a light to their posterity. Sallust.  
When they offered to Titus a crown of gold, together with great praises for taking jerusalem, he said, that he himself was not the Author thereof, but God.  
Never challenge to thyself, the praise of other men's inventions. Aur.  
He that praiseth any man because he is a gentleman, praiseth his parents also.  
As they which give unwillingly, seem to have but little themselves, so they which praise other men slenderly, seem desirous to be praised themselves.  
It is a point of flattery to praise a man to his face.  
Be neither too hasty to praise, nor too forward to discommend any. Anachar.  
There is no day so clear, but it hath some cloud, nor any praise so complete, but it is subject to the scandal of the envious.  
Si laus allicere nos ad recté faciendum non potest, nec metus quidem á faedissimis factis potest avocare.  Cic. Laus ubi nova oritur, etiam vetus admittitur.  

Of Aid.  
Defi. Aid generally is any relief or succour, chiefly in our extremities; and is the greatest upholder of ability, when it is most weak and desperate.  
SOrrow is so hard of belief, that it refuseth all aid, imagining truth to be dreams, and dreams to be truth.  
Fatal is the aid that brings us to the assent of a crown, from whence men come not down, but fall down.  
The overspreading pomp of aid or might, doth darken weakness, and debace his violence.  
The excess of joy and sorrow, never affords aid unto affliction, no not so much as in words.  
Sorrow makes silence her best aid, & her best Orator.  
reverent order will not aid iniquity, or prevart right.  
Offences urged in public, are made worse, and expel aid.  
The show of injustice, aids and aggravates despite.  
The multitude which look not into causes, rest satisfied with any thing which is aided by the Laws.  
He finds more than enough, which finds his power aid sufficiently, to make what he will right. Polion.  
He whose own aid makes his own cause, makes it too much to make it more than sure.  
Fear casteth too deep, and is ever too wise, if it be not aided by some resolution.  
One man is borne to help another, as far as his ability will serve.  
To help the weak is charity, and to aid the mighty, presumption. Greg.  
A doubtful minded man, can never endure to be aided by any usual means.  
The aid of the Spirit is faith, by which a man is delivered from a second death.  
The grace and law of the Spirit, furnished with the aid of God, justifieth the wicked, reconcileth the sinful, and giveth life to the dead.  
Wisdom & learning, are the two chief aids to virtue and good conditions.  
Law is the Queen of immortality, & aid the Lord, which restores the oppressed.  
Wise men are not aided by the Laws of men, but by the rules of virtue.  
Evil aid, and inconstant love, is like the shadow of a cloud, which vanisheth as soon as it is seen.  
Honest assistance is without hurt, without hate, and without penury.  
The aid of a friend in law, is half an end to the law.  
He is rash witted, that presumeth too much upon his own power. Anaxag.  
God giveth his wrath by weight, & mercy without measure. Erasmus.  
To try the aid of friends, is to prove the hope of fortunes.  
Two crafty men can never agree well together, for Fortune to the one is mother, to the other a stepdame, & to neither of them a certain aid.  
He is a monstrous fool, that will presume to fly with the aid of waxed wings.  Homo homini, quicunque sit, ob eam ipsam causam, quod is homo sit, consulere debet. 
Nil habet alicuius fortuna melius quam ut possit, nec natura quam ut velit servare plurimum.  Cicero.  

Of Mean.  
Defi. Mean is the mediocrity and best part of any action, and must be used in all things: it containeth the full effect of prudence, touching government, and tranquillity concerning the soul.  
THE difference of good or bad, consisteth in mediocrity, or a mean in all things.  
Curiosity and extremity, banished man from the first modesty of his nature.  
Nothing too much, nothing too little, preserveth a mean in all things.  
The mean estate is the best estate, indifferent equality, is safest superiority.  
He that starveth for drink by a fountain side, hath no mean in his misery.  
The mean love is the surest love, to love extremely, procureth either death or danger.  
Of two evils, the least is to be chosen, for that is the mean to well choosing.  
Mean gifts are most acceptable, because they are not corrupted with prodigality.  
The more men are threatened, the greater means they seek for their safety.  
First to become a servant, is the best mean to become a master.  
Hidden thoughts may be discovered, and mean estates highly erected.  
As storms whither flowers, so pride confounds mean callings.  
All men must till & sow before they can reap, and the meaner man, the more painful in his labour.  
The smallest hair hath his shadow, and the meanest estate his rising and down-falling.  
Fire is never without smoke, nor extremity without crosses.  
Mountains having too much heat of the Sun, are burnt, Valleys having too little heat thereof, are barren, but such places as hold a mean, are most fruitful.  
Mean thoughts without extremities, gather both beauties and virtues together.  
Of all the parts in music, the mean is the sweetest.  
He which keeps a mean in his diet, shall never surfeit.  
Rage is the mother of repentance, but mild dealing showeth love.  
The increasing of passion multiplieth complaints.  
Extremity harbours where mean is not kept.  
Cruel men have cruel deaths, where temperate persons outlive nature.▪  
Mean thoughts excel ambitious deeds.  
Wise men temper their actions to the time, and hold a mean in all matters. Bias.  
The fairest flower may whither, & the highest hopes decline by misfortune.  
The mean cottage of a swain, stands in more safety than the palace of a Prince.  
Standing water is worse than the running river, & idle ambition more dangerous than mean industry.  
The Mouse which hath but one hole, is easily taken, and he that hath but one mean to resist harm, is quickly overthrown.  
Where there is no mean, there is no order, and where proportion is not kept, there is speedy confusion.  
Ere mischief come, the means to prevent it aught to be provided.  
Est modus in rebus sunt certi denique fines,  
Quos ultra citraque nequit consistere rectum.  
Suus cutque modus est, tamen magis offendit nimium quam parum.   

Of Labour.  
Defi. Labour is (or aught to be) the honest recreation of the mind, and that industrious workmaster, which buildeth our knowledges, and makes them absolute by exercise of good Letters, and continual travail in the Sciences.  
IT is not freedom to live licentiously, neither is it liberty to live without labour.  
Labour is a mortal enemy to love, & deadly foe to fancy.  
Great labours, require sometimes to be eased with honest pastimes.  
That which is done slowly, is never done willingly.  
Take good advisement ere thou begin, but the thing once determined, dispatch with all diligence.  
Labour is the father of a good name.  
Labour is a burden that man under-goeth with pleasure. Cic.  
A man that doth all he can do, doth what he should do.  
Man is borne to labour, though not created to labour.  
By diligent and laborious examination of things past, we may easily foresee things to come.  
Diligence is the searcher out of truth.  
Labour armeth subjects to all virtuous enterprises.  
He that endureth labour, shall taste the fruit of his travail. Aginip.  
Publicola was blessed in his endeavours, got fame by his industry, won battles by his forwardness, and died fortunately through living laboriously.  
As nothing mounteth swifter than fire, so nothing atchiveth sooner than labour.  
He that endeavoureth, attaineth, he that neglecteth, repenteth.  
Philotis by labour overcame the Latins, and by his study and policy, got that victory which the Romans' detracted by their fear.  
The stuttering in Alcibiades, did not so much hurt him, as his industry in wars renowned him.  
All errors by labour are cured, huge mountains leveled, and weak wits refined.  
The hope of a good reward, is a great encouragement to labour.  
Immoderate labours do weaken the body, but a temperate kind of exercise, conserveth the same in health.  
As the sweetest Rose groweth upon the sharpest prickles, so the hardest labours, bring forth the sweetest profits.  
As brightness is to rustiness, so labour excelleth idleness. Thales.  
No worthy act can be accomplished without pain and diligence.  
No profit is denied to the painful person.  
By use and labour, a man may be brought to a new nature. Demost.  
The industrious man by his diligence, oftentimes excelleth him to whom nature hath been most beautiful.  
If Demosthenes had seen any Citizen up before him, and at work, it would greatly have grieved him. His continual labour & diligence in his studies, made him prove so rare and perfect an Orator.  
Labour in youth, waxeth strong with hope of rest in age.  
Diligence is the Mistress of learning, without which, nothing can either be spoken or done in this life with commendation, and without which it is altogether impossible to prove learned, much less excellent in any Science.  
docility gotten by industry, though it be hard in conceiving, yet once obtained, it is seldom forgotten.  
Too much diligence breedeth suspicion.  
Carefulness & diligence, are the two keys of certainty.  
The God which is immortal, doth as it were, sell all things unto us for our labour & travail. Cic.  
Without care and diligence, no estate can prosper.  
Those studies which seem hard and troublesome in youthful years, are made right pleasant rests in old age.  
There is nothing so hard, but diligence and labour may make it seem easy.  
Nothing causeth a man more diligently to do his duty, then to think what he would require of him that is his servant.  
As to every studious man diligence is a mother, so negligence is a stepdame to all learning. Boetius.  
There is nothing that sooner maketh a horse fat, than the watchful eye of his master, nor any thing maketh a Land more fertile, than the diligent labour of him that oweth the same.  
By danger, dread, & doubtfulness, diligence is greatly hindered.  
Quistudet optatam cursu, contingere metam,  
Multa tulit, fecitque puer, sudavit, et alsit.  
Si quid feceris honestum cum labour, labour abit honestum manet: si quid turpe cum voluptate, turpitudo manet voluptas abit.  Cicero.  

Of Gladness.  
Defi. Gladness or pleasure, is properly called that delight which moveth and tickleth our senses; which quickly slideth and slippeth away, and for the most part leaveth behind it occasions rather of repentance, then of calling it again to remembrance.  
Our pleasures are inductions to our griefs. Oft hath a tragic entrance happy end.  
Gladness with grief continually is mixed.  
Sorrow foregoing gladness, graceth it.  
Immoderate desires, delights, and hopes, have made, do make, and will make, very many fools.  
There is nothing more to be rejoiced at, than a good and quiet conscience, which at the latter day shall be a witness to justify, & not to condemn us.  
The gladness of the heart, addeth length to our life, but sorrow of life, hastens death.  
Be glad of that day wherein thy tongue hath not mis-said, and thy heart hath repent thy sins.  
Disordinate laughter causeth death, and violent pleasures mighty dangers.  
All men are glad to see their riches increase, but few men are diligent to amplify their virtues.  
All worldly gladness rideth upon the wings of Time, and but in heaven, no perfect joy is found.  
Be not glad of thine enemies fall, for he that sitteth surest may be overthrown.  
It is better to enter the house of mourning, than the habitation of gladness. Origen.  
The gladness of contemplation is the sweetest solace.  
Sith joys are short, take gladness when it comes, for sorrows headlong follow one an other.  
Cover thy gladness in thy heart, lest thy delights be discovered.  
Pleasures while they flatter a man, they sting him to death.  
After the delectation and pleasures of the body, followeth the destruction of the flesh. Mar. Aur.  
Pleasure's unbridled, carrieth a man headlong into all licentious living.  
Pleasures bring loss and damage to the party that too much delighteth in them, they engender in his mind sorrow, sottishness, forgetfulness of wisdom, and insolency.  
The sweet and simple breath of heavenly gladness, is the easier to be altered, because it hath not passed through worldly wickedness, nor feelingly found the evils which evil carrieth with it. S. P. S.  
He that is given to pleasure, judgeth all things, not according to reason, but according to sense.  
Gladness is the book of all evils, quenching the light of the soul, hindering good counsel, and turning men aside from the way of virtue.  
Pleasure is a cruel beast, making men her slaves, & chaining them with golden chains.  
Pleasure is so much more odious, by how much more she hideth her venom, under the garment of good liking.  
Pleasure is a certain exultation, or an exceeding rejoicing, sprung of the events of things desired.  
Pleasure amongst virtues, is like a harlot amongst honest women; for by her flattery she destroyeth man. Cic.  
Pleasure is of two sorts, one is said of honest and good things, the other of dishonest. In respect of honest things, it is called Voluntas, in respect of dishonest, it is called Voluptas.  
Bodily pleasure, is extreme misery. Antisthenes.  
The companion of pleasure is pain.  
A wise man ought not to be puffed up with pleasure, for it is the food of filthiness, it killeth the body, weakeneth the judgement, and taketh away our understanding.  
He is not worthy the name of a man, that spendeth a whole day in pleasure.  Qui minus deliciarum novit in vita minus timet mortem. Gaudia principium nostri sunt saepe doloris. Gaudia non remanent, sed fugitiva volant.  

Of Liberty.  
Defi. Liberty is that freedom and happiness, which bringeth the soul to his contentment and satisfaction, after the troublous pilgrimages, tavailes and bondages of this world. Or otherwise to live as a man list.  
THrough too much liberty, all things run to ruin and confusion.  
Liberty in the mind, is a sign of goodness, in the tongue, of foolishness, in the hands of theft, in our life, want of grace.  
Nothing corrupteth more than liberty, for it maketh the son despise his Father, the servant his master, and the citizen his magistrate.  
He is to be counted free, that serves no looseness or infirmity.  
No man truly liveth at liberty, but he that liveth virtuously.  
The wise man that hath the rain of his own wit restrained in the hands of his discretion, is only free.  
Liberty is the benefit of old age.  
There is a natural discord between tyranny and liberty. Demost.  
He enjoyeth the sweetest liberty, that hath a quiet conscience. Greg.  
Whom poverty cannot depress, liberty, may not corrupt.  
Virtue only yieldeth men liberty; sin yieldeth shame and servitude.  
If the liberty of the Commons be not restrained, the Commonwealth will be destroyed.  
A man's mind may be at perfect liberty, though his body be fettered with irons.  
He is most at liberty that hath least infelicity.  
Life lost for liberty, is a loss full of piety.  
It is better to die a miserable life, being at liberty, then to live a magnificent slave in continual bondage.  
Too much liberty, is a little bondage, and too great bondage, hastens speedy liberty.  
Slaves and bondmen, have only this liberty, to use a proud countenance, because they be shameless.  
A constrained will, seeketh ever opportunity to slip his head out of the collar.  
No man lives happily, if he want the freedom of liberty.  
Hope is bondage, but mistrust is liberty.  
Death ought to be preferred before servile slavery and bondage.  
A Tyrant neither knoweth true friendship nor perfect liberty.  
It is a hard thing to moderate a man much given to liberty, or to put a bridle to wanton affections. Solon.  
Where customs are corrupted, liberty should be broken.  
He that hath liberty to do more than is necessary, will oftentimes do more than is tending to honesty.  
Where liberty is given to offend, sin is so sweet to the flesh, that there is no difference between men and beasts, but that men do exceed beasts in beastliness. Hermes.  
The recovery of liberty is so precious, that to redeem it, no danger is to be feared.  
He is to be thought free, that is not a bondslave to iniquity.  Ille mihi non videtur liber, cui mulier imperat, cui lex imponit, praescribit, jubet, vetat quod videtur: qui nihil imperanti negare potest, nihil recusare audet. Sipossit, damnum est: si vocat veniendum: si elicit, abeundum, siminatur extimescendum. Non potest parvo constare libertas, hanc si magno aestimas, omnia parvo astimanda sunt.  

Of Seruing.  
Defi. Serving, or servitude, is a certain slavish bond of constraint, by which, either for commodity or love, men bind themselves to the will of others; making themselves subject to controlment.  
TO serve or obey well, is a great virtue, & proceedeth of nature, which being good, is helped by education.  
It is as necessary for him that serveth, as for him that commandeth, to be honestly minded.  
servants must be subject to their Masters, whether they be courteous or froward. Plato.  
Nature, and the laws which preserve nature bind men that will be servants, to strict obedience.  
It is the duty of a good servant, to do with willingness, whatsoever his Master lawfully commandeth him.  
The servants of wisdom, are the church of the righteous, and their offspring is obedience.  
Servants ought with patience to bear the corrections of their master. Chilo.  
A crafty Servant ruleth his master. Terence.  
The bondage of a wise man is liberty. Aug.  
The Servant that dutifully honoureth his Master, shall in time to come, find love and obedience in his own household.  
The only fruit of service, is love, and the pleasure thereof, humility and obedience.  
The first duty in a Servant, is willingness to learn what soever is necessary; the second, faithfulness, in performing truly whatsoever belongeth to his duty; the third, carefulness, in seeking all honest means to profit his master; the fourth, silence in tongue, in not replying against his masters speeches.  
There aught to be in a servant double silence, the one, in not replying, or contradicting; the other, in not revealing abroad what his master doth at home.  
Servants ought not to obey with eye-service only, but also with singleness of heart.  
It is a most commondable virtue in a servant, to know how to obey well.  
A servant once made malapert, and saucy, will always after kick at his duty, and scorn the controlment of his master. Anaxag.  
Look what kind of service a servant doth unto his master, the like shall surely be requited when he keepeth servants himself.  
Honest & gentle masters, have commonly proud and stubborn servants, whereas a master sturdy & fierce, is able with a little wink, to command more duty, than the other shall with many words.  
The duty offeruing, is to hold in high estimation all Magistrates, Rulers, and Governors in the Commonweal.  
Prince's must be served both with life and goods, and that is the personal service of every natural subject.  
All men must be subject to Principalities.  
Under obedience in service, is contained moderation, which private men ought to observe in public affairs.  
Men are bound to obey Magistrates, although they command things contrary to public profit; except it be in such things as are contrary to the laws of God.  
Serving justly, is a seal of obedience, and a testimony of an upright conscience. Chris.  
Tyrant's are in the Scriptures termed the servants of God.  
It is treason against God and man, for the servant to offer violence to his master, but most damnable for a subject to touch the Lords anointed.  
Nihil est faedius servitute; ad decus et libertatem nati sumus.  Cic. Simiserum est servire, multo miserimum est servire ijs, quos non possis effugere.  

Of Obedience.  
Defi. Obedience is the end whereunto virtue tendeth, namely, when in all our actions we observe honesty & comeliness, it is that which bindeth the soul, when fully and willingly, without force or constraint, we give to every one that which belongeth unto him: honour to whom honour, reverence to whom reverence, tribute to whom tribute, and secure to whom succour belongeth.  
OBedience showeth our nurture, rebellion our corrupt nature.  
The Commonweal is always happy, where the subjects are obedient, and the magistrates merciful.  
Wicked men obey for fear, but the good obey for love. Aristotle.  
Servants in word and deed, own dutiful obedience unto their bodily masters.  
Where reason ruleth, appetite obeyeth.  
Nothing thriveth by strife and contention, but all things flourish through love and obedience.  
Disobedience proceedeth from negligence, for he that governeth well, shall be obeyed well, but he that giveth to his servants too much liberty, shall be sure to have too much loss. Theapom.  
They commonly prove the best Masters, that have been the most obedient servants.  
Obedience formeth peace, establisheth commonweals, and prevents disorders.  
The obedience of the law, is the maintenance of the law.  
Treason hath no place, where obedience holds principality.  
Whosoever obeyeth his superior, instructeth his inferior. Cicero.  
It is a certain & infallible observation, that the son who hath irreverently and disobediently honoured his Father, is in his old age plagued by his own posterity.  
The humble and obedient gain honour, but the stubborn and obstinate, reproof.  
The more obedient a man is, the more favour he purchaseth. Arist.  
The goods we enjoy are given us to the end we should obey our Prince. Xenophon.  
The blessedness of a commonwealth, is the obedience of Citizens. Stobaeus.  
Only obedience enjoyeth the merit of faith. Bernard.  
Obedience is the badge of devotion, the seal of contemplation, the safe guard of the penitent, and the school of the ignorant.  
To obey the Law, is to fulfil the Law.  
The will obedient to reason, never strayeth, but where men break all bonds of duty, there follow all sorts of plagues and punishments. justinian.  
The Spartans', by their obedience and frugality, were more honoured, then either Thebes renowned for her Gods, or Athens for her wisemen.  
Obedience is a virtue due to GOD and man; to God, as our Creator, to man, as our Superior. Bernard.  
'tis a sign of disobedience, to grudge against unworthy Rulers.  
Where reason ruleth, appetite obeyeth.  
That country is well kept, where the Prince knoweth rightly how to govern, and the people how to obey.  
A wicked & disobedient person, seeketh his own confusion.  
The King himself is supreme head of all other authority, and obeyeth no man, but the Law only.  
If thou vanquish thy Parents with sufferance, thou shalt surely be blest for such obedience.  
He obeyeth infinites, that is a bondslave to his own lusts. Crates.  Qui bene ducit effecit ut recte evin ij quos ducit sequantur. 
Flectitur obsequio curuatus ab arbore ramus;  
Eranges, si vires experiere tuas.   

Of Opinion.  
Defi. Opinion is a rule of the mind, containing our woe or pleasures; it is borne of wind, nursed with unrest, and brought up only with imagination.  
OPinion makes men arm themselves one against another.  
Opinion is one of the greatest pillars which upholds Commonwealths, and the greatest mischief to overtrow them. Pontanus.  
Opinion proceeding from a firm discourse of reason, purged from vanity, is perfect judgement.  
He that follows opinion, flies from rest.  
Whatsoever opinion persuades us to be perfect, being once approved, becomes most deceitful.  
Opinion is borne of wind, and fed with imagination, judging ever best of that it lest enjoyeth.  
Opinion never judgeth rightly of any thing as it is indeed, but only as it seemeth to be.  
Opinion living in hope, pines in present, and lacketh what ever it hath.  
Opinion is the torment of the mind, and the destruction of the body, vainly promising that rest which could never be enjoyed.  
Opinion draws on the ambitious with a vain conceit of immortality, making possible impossibility.  
It is a token of a corrupt estate, where there are many opinions, and many Physicians, for the first is maintained by unfaithfulness, the last by idleness and gluttony.  
The variety of opinions among the learned, begets both doubtfulness and fear in the ignorant. Theophrastus.  
The opinion of judges, have heaped suits one upon another, and made them immortal.  
Opinions makes every certainty incertain, the clearest thing obscure, and the surest contract the easiliest untied.  
Opinion leaves men's actions open to the slanders, craft, malice, and polling of wicked Lawyers.  
By opinions chiefly, is majesty and integrity of ancient justice lost.  
All sedition springs from opinion, and all sedition is evil, how honest soever the ground be pretended.  
Opinion is the original of disobedience, & disobedience is the beginning of fury.  
The union and concord of opinions, is the agreement and harmony of kingdoms.  
The ground of the Roman civil wars, was the diversity of opinions betwixt the nobility and the Senate.  
The strength of false opinion is of such force, that it overthroweth the love betwixt man and wife, betwixt father and child, betwixt friend and friend, and betwixt master and servant. Demost.  
To know the causes of false opinions, is the only mean to break the strength and root out the force of false opinion.  
Profit, honour, loss, and dishonour, are four causes of disjoined opinions.  
Shame breeds variation in opinions; yet not tumultuously, or without order.  
Great opinions altar not at one instant, but leave their strength by degrees, by little and little, except they be violent.  
Dissimilitude being a diversity of opinions in religion, is cause of civil war.  
The diversity of opinions in subjects, is most dangerous to estates and sovereigns. Photion.  
divers opinions, labour for divers occurrents, and their diversity is seldom satisfied.  
It is impossible for any head to maintain an opinion contrary to the members.  
Amongst men that are honest and upright in life, and live contented with their calling, there never happeneth diversity of opinious, nor civil wars of religion.  
Gravior et validior est decem virorum sententia, quam totius multitudinis imperitae.  Cic. Vereor de viris doctis judicare, né quorum opinionem improbo, illos videor improbasse.  

Of Credulity.  
Defi. Credulity is a certain ground and unfeigned trust which we repose in the object propounded to our imagination; it is also the destruction of doubt, and an animater of us to those actions which we credit to be honest.  
SO many men, so many minds, and so many minds, so many beliefs.  
Credit is a constant trust in such things as are spoken, or covenanted.  
Credit is a figure of faith, or that which faith itself is, and is breathed by the Spirit of God into the godly. Beza.  
Credit or faith, consisteth above all things in prayer and meditation.  
True belief, breedeth constancy in prosperity, and patience in time of affliction.  
A good life cannot be separated from a good belief.  
As perfect hope and trust, quickeneth men to call upon GOD, so incredulity makes men fearful, and pulls them from his service.  
Belief fails, where God's truth stands incertain.  
The way to increase credit, is first to have credit.  
The fruit of belief, is made manifest by the love we bear to our neighbours, and by our patience in time of trial.  
True belief justifieth; and that justification is our redemption. Bonauen.  
Credulous beliefs, knits together the joints of a Commonwealth.  
Kingdoms without belief, are like unto a man's breath, which vanisheth as soon as it is seen.  
That mean which constitute common weals preserves them; faith first constituted them, therefore faith upholds them.  
Credit without gifts appertaining to credit, is no credit.  
All things belonging to happiness, consists in faith and credulity.  
No man believeth willingly more than he himself liketh. Chrisost.  
No gold is so precious as a faithful friend, whom a man may boldly credit.  
men's credits should be better than debts, for faith should exceed oaths.  
Slow belief is the handmaid of wisdom. S. P. S.  
Unexercised credit is sickly, and unknown things, are unadmired.  
Faith built upon any thing but divinity, is dead faith, and like a frame that hath no substance or continuation.  
The nature of desire is no easier to receive belief, then hard to ground belief. S. P. S.  
From faith comes fear, from fear, hate of sin, and from hate of sin, everlasting salvation. Ambrose.  
In the greatest danger, the greatest credit is best deserved.  
Truth is the daughter of Time, and guide to all goodness.  
He that through custom makes little account of his promise, may swear often, and seldom be believed.  
Custom without credit, is no better to be accounted of then an old error.  
He is much his own enemy that carelessly looseth his own credit.  
Credulity is the only advantage of honest hearts. S. P. S.  
It is as great a fault to believe every one, as to trust none. Seneca.  
True faith in God, maketh innumerable strong champions, and invincible stomachs; not only towards death, but also against all the most cruel devices that can be found, to make death (if it were possible) more painful than death. Boetius.  
Credit is of greater worth than friendship, and friendship as worthy as may be.  
Non patitur ludum fama, fides, oculus.  
Non holocausta Deus, sed corda fidelia quaerit:  
Haec qui dona gerit, lege beatus erit,   

Of Secrecy.  
Defi. Secrecy is a faithful humour, which strengthened by virtue, concealeth in despite of misfortune, those things which one knoweth may either profit his enemy, or prejudice his friend or country.  
He that knows not when to hold his peace, knows not when to speak.  
Gold boileth best when it least bubbleth, & a flame pressed down, enforceth the fire to smother Pacunius.  
Love that is kept in secret, consumes in sorrows, and the flames of fancy raked up in silence, will both fire the senses, and shrink the sinews.  
What is done closely, is half pardoned, & affections which are maintained with loyalty, are but slender faults.  
The choice is hard, where one is compelled either by silence to die with grief, or by writing to live with shame.  
He beareth his misery best, that hideth it most. Archim.  
As silence is a gift without peril, and containeth in it many good things: so it were better our silence brought our simplicity into suspicion, then to speak either inconveniently, idly, or unnecessarily.  
Those things which are untold, are undone; for there can be no greater comfort then to know much, nor any less labour then to say nothing.  
Silence digesteth that which folly hath swallowed, and wisdom weaneth that which fancy hath nursed.  
Venus' temple is never shut, Cupid's register lies ever unfolded, and the secrets of love, if they be concealed, breed either danger by silence, or death by secrecy.  
Better it is by speaking little to make a small scar, than a deep wound by much babbling.  
Silence is a gift without peril, and a treasure without enemies. Photion.  
Silence is unsuspected, but much babbling is treasonfull.  
Women are fit to conceive Children, then to conceal secrets.  
By misspending treasures, we lose wealth, by discovering secrets, honour and life.  
Amongst the Egyptians, it was a capital vice to reveal secrets.  
That which thou wouldst few should know, keep secret to thyself.  
Silence is more safety than speech, when our enemies be the auditors.  
In some place, at some time, & in some company, it is better to be silent then talkative.  
Pythagoras willed all that came into his school, to tarry five years before they spoke.  
Augerona, the Goddess of silence, was drawn with her finger upon her mouth, showing in what reverence they ought to hold secrecy.  
Alexander perceiving Hephes●ien had read a letter which his mother sent him, with his signet closed his lips.  
Pompey suffered one of his fingers to burn, because he would not reveal the counsel of the Senate.  
As the Viper is torn in sunder when she bringeth forth her little ones, so secrets coming out of their mouths that are not able to conceal them, do utterly undo and ruin such as reveal them. Lactan.  
We have two eyes and two ears, but one only tongue, and that so enclosed within the teeth and lips, between the brain and heart, serving as their truth-man, having above it the instrument of all the senses, to the end she put forth nothing, before she have taken counsel, of the said senses her neighbours, & of the inward faculties of the soul, which are the understanding and reason placed within the brain.  
Zeno reproached a great prater, in that his ears were founded upon his tongue.  
Wine descending into the body, cause words to ascend.  
Homer writeth, that Ulysses in his youth refrained from speech, until he knew how to speak well.  
In some cases silence is dangerous, as if any know of conspiracies against their country or King, or any that might greatly prejudice their neighbour, they ought to discover it.  
As we must render account for every idle word, so must we likewise for our idle silence. Ambrose.  
Quaerit aquas in aquis, et poma fugacia captat  
Tantalus: hoc illi garrula lingua dedit.  
Non unquam tacuisse nocet, nocet esse locutum.   

Of Oath.  
Defi. Oath is a persuasion or calling of God to witness that our assertions are just, true, and honest; and of oaths some be lawful, some unlawful: the lawful oath is that which is taken before authority; the oath unlawful, is that which vainly and without occasion is uttered.  
THat oath is unlawful, which is made against duty.  
The oath which is honest, is a proof of fidelity, the violation whereof is impiety.  
An oath is the foundation of justice, & the truth of incertainty.  
It is better never to take God to witness, then to forswear him in mockery. Lactan.  
Nothing more than our credit, bindeth us to perform, that which our necessity forceeth us to promise.  
Oaths do not credit men, but men their oaths. Sopho.  
He that deceiveth his enemy with oaths, gives a sufficient testimony that he fears him.  
It becometh a man to keep inviolate the oath which he maketh to his adversary, although mishap cause him to yield unto it.  
Through neglect in our oaths keeping, we fill our souls full of lying.  
If the pledge for justice be disloyal, there is no trust in their oaths.  
The greatest fault that can be in a Prince, is perjury.  
God's oath is the confirmation of his promise. August.  
The bare word of a Prince, aught to stand as an oath in law, and his faith as firm as an Oracle.  
To swear & forswear, is a vice so hateful, that slaves themselves judge it worthy of punishment. Perian.  
He is unwise that putteth any confidence in the promise of a common swearer.  
He that accustometh his mouth to many oaths, procureth unto himself many plagues for a punishment. Sigism.  
As it is not necessary to credit the oath of an infidel, so it is not lawful for a Christian to break his vow, although it be made to a Sarazine.  
From oaths & perjury, issues treason, that most pernicious plague of kingdoms and Commonweals.  
Traitors bewitched with perjury, fear not to betray themselves, so they may betray others.  
Perjuries are pursued ever with unhappy effects, contrary to the platforms of the faithless.  
He that layeth his faith in pawn▪ bindeth his safety, his honour, and his soul also.  
Where faith is taken from oaths, ●ustice is ruined, love wounded, and society confounded.  
God in his justice chastens perjury, even from the cradle to the grave.  
Favour gotten by perjury, is honour won by infamy.  
Sin is punished with repentance, but perjury with damnation. Quintil.  
Virtue is never in the mouth where lavish oaths are resident.  
Scarcity of oaths is a most blessed barrenness.  
The oaths uttered in fury, in calms are repent with tears.  
Wicked men's oaths are written in water. Stobaeus.  
He that hath been often deceived with oaths, will not rashly hazard himself on protestation: and he which is wise by his own folly, is unhappily made wise.  
Faith gives no honour to any oath, yet oaths broken, dishonour faith.  
To maintain oaths, is to suborn blasphemy.  
Faith is the devotion of the soul, and the redemption of the same. jerom.  
Wise men think more than they speak, and to swear is the least part of their knowledge.  Solon tantam morum probitatem inesse hominibus oportere dicebat, ut non opus esset ligare juramento. Lycurgus' eatenus amicis et familiaribus auxiliandum esse dicebat, ut interim periurium non admitteretur.  

Of Doubts.  
Defi. Doubts are any incertainties, or irresolute opinions of things, whereby the mind is altogether unsatisfied, and perplexed.  
DOubt, being a frenzy of the soul, labouring to attain the truth, confounds itself in itself.  
The hurts are boundless which cometh by doubts and incertainties.  
To rest doubtful in religion, is worthy certainty of high punishment.  
As the light of resolution increaseth virtue, so the doubtfulness of distrust hindereth happiness.  
There is nothing more troublesome than doubtful thoughts. Archim.  
Ignorance is the mother of doubts, and doubt the mother of irreligious opinions.  
Doubt is contrary to faith, and whatsoever is contrary to faith, is clean contrary to salvation.  
Doubt proceeds from ignorance, ignorance comes from brutishness, and brutishness from want of virtue or wisdom.  
As doubts declare men to be base minded, so courage and resolution erecteth Princes.  
The Scriptures are sufficient to dissolve all doubts in religion, and not to believe them, is to perish by them.  
Three things chiefly discover a doubtful man, the first is, want of rule in himself, the second, want of resist against lusts, the third, want of will to do those things that are good.  
By overmuch trust in a man's own wit, the greatest doubts are commonly conceived.  
Doubtful presumptions, prove certain confusions.  
Love is careful, and misfortunes subject to doubtfulness. S. P. S.  
Want of wit breeds doubt, & doubt leaves good things unfinished.  
Doubtful & melancholy minds, are cheered with music, but wise men with resolution.  
He of necessity must err, that of force must be doubtful.  
There is no greater shame, then for a man to be resolute in worldly actions; and yet wavering and doubtful in the chief points of his religion.  
He is worthy to live always in doubt, which doubts what no man else doubts, but he himself only.  
To doubt or mistrust a man for his well meaning, is the very next way to cause him change his mind into false dealing.  
There is great doubt of that man's wisdom, which is too much ruled by the will of a woman. Mar. Aur.  
To live in doubt, is to live in torment.  
He that doubteth every certainty, and admireth every trifle, shall sooner be laughed at for his folly, then commended for his discretion.  
He that doubteth of that thing which he seeketh, shall never know when to find that which he lacketh.  
Whatsoever is well done, is advisedly done, but whatsoever is ill, is doubtful.  
Doubts chase away friends, strengtheneth enemies, and slandereth all men.  
From small doubts spring boundless mischiefs.  
The beginning of error is doubt, dreaming that our affects agree with the heavens.  
Doubtful custom without truth, is the oldest error.  
Doubts are not overcome with violence, but with reason and understanding.  
When doubts are known to be doubts, resolution is better esteemed.  Qui dubitat, neganti est proximus. Dubitatio cogitationem significat iniuriae.  

Of Denial.  
Defi. Denial is a refusal of any thing propounded, or an apostate backe-falling from a thing formerly affirmed, known, or taken.  
TO deny principles, is to deny truths, and to deny truths is heresy.  
To deny what we fear or desire, is to disprove our own beliefs.  
It is hard to deny to mourn, when nature commands us to weep.  
He that denies himself, denies his own virtues.  
Virtue rather denies wealth, then to enjoy it by ill means.  
Clouds cannot cover secrecies, nor denials conceal truths.  
To deny the knot of marriage, is to break the bond of salvation.  
The strength of thunder, over-throweth high towers, and the backsliding of apostates, confounds souls.  
Repentance is the scourge of pleasures past, and heedful care the denier of overmuch delight.  
He that denies compassion to the penitent, shall find small favour when he himself asketh forgiveness.  
Wrath blinds the eyes of justice, & denial blinds truth.  
Counsel confounds doubts, and dissolves false denials.  
Denials make little faults great, and truth makes great faults indifferent.  
The denial of truth, is a sickness of the soul, which can never be cured but by the shame of reason.  
He which by denial hath falsified his oath, shall hardly after recover his credit.  
There is no difference between a teller of unprofitable news, and a denier of the probable and known truth.  
There cannot be a greater folly, than to trust him that will deny the truth for advantage or promotion.  
He getteth no profit, that denieth the truth in hope of reward.  
Wise men esteem many words & many lies both alike.  
He that will instruct others in the truth, must never deny the truth himself.  
The scourge of denial, is not to believe any affirmation.  
Common liars need more than common wits, else will their tales be found double.  
He that lieth, (bearing the countenance of an honest man) by his outward show of honesty, sooner deceiveth the ignorant, than many other, which seem more unhonest.  
He that dare presume to make a lie unto his Prince, will not spare to deny the truth before a meaner magistrate. Tho. Aqui.  
To boast the denial of truth, is more worthy of punishment then to tell lies.  
Believe not him which to day telleth thee a lie of another body; for he will not stick to morrow, to tell a lie of thee to another man.  
There is no greater sign of wickedness then open heresy.  
A wicked soul is known by that it delighteth in, lies and blasphemy.  
He that obstinately denieth the truth before men upon earth, wilfully refuseth his soul's health in heaven.  
He which denies the motions of the flesh, makes good the divinity of the spirit.  
To keep company with a notorious liar, is a mean to make thyself suspected when thou tellest the truth.  
There neither is, nor can dwell any goodness in the mouth of a common liar.  
The man that through use and custom denieth truth, and doth (as it were) make an occupation of lying, shutteth himself out from the company and presence of GOD, looseth his good name and credit amongst men, and most horribly joineth himself to the devil; yielding all his endeavours, to the furtherance of infernal service.  Contra negantem principia, non est disputandum. Qui semel á veritate deflexit, hic non maiore religione ad periurium, quam ad mendatium perduci consuevit.  

Of Repetition.  
Defi. Repetition is a repeating or rehearsing again of things past, being either forgotten, or needful for present use and commodity; it is also an upbraiding of good turns, or a wearisome tediousness.  
TO repeat offences, is to make the committer ashamed of his faults.  
Often to repeat one thing, is wearisome to the hearer, & troublesome to the teller.  
Though the hearing of our sins repeated, be bitter, yet the persuasions to amendment is sweet.  
Continually to upbraid men with their misdoings, is the next way to make them become desperate.  
God himself useth to threaten us, oftener than to smite us. August.  
Things oft repeated in memory, makes the memory more perfect.  
As it is necessary to smite the iron being hot, so it is needful to repeat in private our own sins, before they prove odious.  
To repeat offences with penitence, is a likelihood of amendment.  
By weighing the nature of things, we judge of things, and by hearing the repetition of goodness, we fall in love therewith.  
There can be nothing so plainly repeated, but it may be mistaken.  
A wise man will not have one sin twice repeated unto him.  
Vain repetition is an occasion of dullness.  
To repeat one thing often, being needless, is a sign of slender capacity.  
It is foolish presumption to repeat victory before the field be fought.  
It is requisite to know men's natures before we repeat their disgraces.  
Time is the repeater of all things.  
He which maketh repetition of his deceits, deserveth to be entangled by deceits.  
The repetition of sin, maketh known the excellency of virtue.  
It is the property of fools and children, often to repeat prophecies.  
Though it be a fault general for all men to sin, yet very few can endure to hear their sins repeated.  
The things that are most scant to be gotten, are most dear of price, and the things seldom spoken of, are most desired.  
The best garments grow old with often wearing, and strange reports wax stolen with too much telling.  
Walls are said to have ears, when needless repetition hath too much tongue.  
The often repeating of our faults, to ourselves in private, cause more care in our actions public.  
We must be content to hear what we would not, when we forget ourselves, & do that which we should not.  
Good examples cannot too often be repeated, if we purpose to profit by them.  
The often repeating of an injury received, makes manifest that the fact is not freely forgiven.  
It is more commendation for a man to be silent, then to make repetition of his good deeds performed. Aurel.  
Too much of any thing, changeth the nature of every thing.  
Fire were not to be counted fire, if it wanted heat, nor virtue to be known without repetition.  Qui vetera argumenta verbis nihil mutatis repetunt, auditores fastidio enec●nt. Non unum hody, cras aliud, sed semper idem▪  

Of Offence.  
Defi. Offence is any injury or indignity offered, either in speech or act; whereby either life, or reputation, is called into hazard, making the world in doubt of their virtue.  
Unjust offences, may escape for a time, without anger, but never without revenge.  
It were better for a man openly to be hurt with his enemy's sword, then secretly to be wounded with evil speeches.  
Of little meddling, cometh much rest, and of licentious talk, oft-times ensueth much unquietness.  
There is no sufficient recompense for an unjust slander. Quintil.  
A fault once excused, is twice committed.  
A false report is a wilful lie.  
Light heads, and sharp wits, are most apt to invent smooth lies.  
When the tongue babbles fond, it is a token that the heart abounds foolishly.  
The tongue of the wicked, ceaseth not to speak ill of the righteous.  
It is a double offence, to offend a fool in his folly.  
As a Traitor that clippeth the coin of his Prince, maketh it lighter to be weighed, but never the worse to be touched; so he that by sinister reports seemeth to impair the credit of his friend, may make him lighter among the common sort, (who by weight are often times deceived) but nothing impaireth his good name with the wise, who try all gold by the touchstone.  
If thou speak what thou wilt, thou shalt hear what thou wouldst n●t. Bias.  
The greatest barkers are not always the shrowdest byters, and it is far easier with words to obtain the victory, the with deeds to attain the conquest.  
To a virtuous mind, an injurious word doth more hurt than the wound of a sword.  
The next way to live in honour & die with praise, is to be honest in desires, and to have a tongue well corrected.  
In the body of man, the most necessary member is the heart, the goodliest instruments are the eyes, the parts most delicate are the ears, and the thing wherein most danger is, is the tongue. Thales.  
Brute beasts have teeth to devour, but men have tongues to defame.  
Nature teacheth us to speak well, but wisdom teacheth to speak in fit time.  
Epimenides the painter, after his return from Asia, being inquired of news, answered, I stand here to sell pictures, not to tell tidings.  
There is no better philosophy, then for a man to learn silence.  
The Licaonians had a law, that if any stranger should enter discourse with the mistress of the house, he should for his offence have his tongue cut out.  
The authors of offences and injuries, are liars. Plutar.  
julius Caesar beheaded one of his Captains, for defaming his hostess.  
Aurelian seeing a young man in the street drawing his Mistress by the sleeve, caused his hand to be cut off.  
Amongst the Romans' it was held a great infamy, for a man to praise the good wife of the house.  
Detractions rather incite then chastise subjects.  
Such is the impunity of evil tongues at this day, as they neither spare good Princes, nor good people.  
The eyes, hands, and feet, ought not so soon to be subject to the penalty of the law, as the tongue; because they are members for common use; but the tongue, the instrument of vanity and villainy.  
Where there is any hope of amends to be looked for, there the first offence deserveth pardon.  
A small offence, being often renewed, doth work some grievous displeasure in the end, to the committer thereof.  
The offender feareth the law, but the innocent feareth fortune.  
Where offences of the best are never pardoned, the worst will amend for fear of extreme punishment.  
The Lideans punished detraction with death.  
Nihil est tam ensign, nectam ad diuturnitalis memoriam stabile, quam id in quo aliquem offenderis.  Cic. 
Nulla tanta potentia est in quam non irruat iniuria.  Seneca.  

Of Accusation.  
Defi. Accusation is the attaindure or challenge of any party in a doubtful matter, and may be employed, both in the good and evil part, sometimes proceeding from an honest passionate zeal, and sometimes from the defects of further malice.  
HE that accuseth another, must look that he be not guilty of the same fault himself.  
Spies and accusers, are necessary evils in a Commonwealth.  
Perfect virtue, terrifieth an accuser, indifferent virtue whets him on.  
Whosoever presently gives credit to accusations, is either wicked himself, or very childish in discretion.  
Things grown full, grow out of frame, and accusation being at the highest, either resteth, or declineth.  
Great accusations have hard beginnings, both through their own debates, and their inventors.  
In states that are accused of greatness, father and son, are never a like fortunate.  
If greatness could keep what it gets, it should never be accused of infortunes.  
We accuse nature of prodigality, to spend in one age what should serve for two.  
We oppose accusations against Fortune, lest she should burst with presumption.  
Other men's sins accuse our consciences of frailty.  
Too many Kings, breed factions in a country; and great members accuse weak heads.  
Ambitious men raised once to dignity, accuse afterward all other estates of insufficiency.  
Courts are never barren of accusations, nor accusers of ears, even the ears of the greatest.  
Flattery, the nurse of vice, is the mother of false accusation, but zeal, of just appeals.  
Youthful counsel, private gain, and partial hate, accuse kingdoms of short continuance.  
Wars pretending public good done for spite, work most injustice; for they bend their accusations against the mightiest persons.  
Kings, because they can do most, are in accusation the worst, though they run into ills by compulsion.  
Great men too much graced, use rigour, and accuse humility of dullness▪  
Minions too great in power, accuse Kings too weak to rule.  
He that accuseth himself, is a just man. Chrisostom.  
Good must not be drawn from Kings by force, nor accusation by threats.  
Fools weep when great men are accused, as pitying the fall of honour.  
He that accuseth himself, and afterwards answereth not, tempteth God. August.  
General calamity, accuseth Princes of general imbecility.  
It is danger to accuse a wicked man. Demo.  
When great men are accused & condemned, guilty vassals are hopeless and desperate.  
No man may be both the accuser and judge. Plut.  
Princes endangered, seek their peace by any mean, & private persons injured, seek revenge many times by false accusation.  
The greatest wrongs that ever were effected, were then performed, when Princes feared to fall by surmise, or accusation.  
The accused is not guilty, until he be convicted. Lactan.  
Leontius the Emperor, after he had put justinian to flight, caused two of his talebearers to be burned.  Ex defendendo, quam ex accusando, uberior gloria comparatur. Accusator nocere, monitor prodesse reprehendendo studet.  

Of Slander.  
Defi. Slander is a part of envy, and every whit as vile and dangerous; it is the superfluity of a cankered heart, which enraged with choler, after an injury received, or after some report thereof, wanting other means of revenge, doth with slanderous and reproachful speeches, give testimony of his hate and malice.  
Foul-mouthed detraction, is his neighbour's foe.  
The nature of a slanderer, is to call all things into question, and to approve nothing.  
We kill hurtful Vipers if we spy them, but we nourish slanderers till they kill us.  
Slander, lying, and flattery, are sworn companions together.  
As Rats and Mice eat & gnaw upon other men's meat, so the slanderer eateth & gnaweth upon the life and flesh of other men.  
A tale unaptly told, may be depraved.  
He is a loathsome wretch, & worthy shame, that wrongs his loving friend behind his back.  
He that hurteth his neighbour by his tongue, woundeth his own soul by his words.  
They that speak evil, and slander the dead, are like envious dogs, which bite and bark at stones. Zeno.  
The corrupt heart breaketh out by the lewd tongue, and such as speak evil by all men, are monsters amongst good men.  
Whosoever useth to listen much to misreport, deserveth either to lose his hearing or his ears.  
A common slanderer, striving to bring other men into hate, becomes odious himself.  
Slander may blemish truth, but truth will discover slander.  
Believe not every report, neither be thou moved by vain suggestions, lest through light trust thou lose friends, or which is more bad, be counted a fool.  
There are three sorts of manslayers, they which kill, they which hate, and they which detract.  
Itching ears do swallow many wrongs.  
He that trusteth to lewd tongues, is either swollen with hate, plagued with envy, consumed with thought, endangered by revenge, or lost in hope.  
Nature hath given us two ears, two eyes, and but one tongue; to the end we should hear and see more than we speak.  
Though the tongue be but a small member, yet it many times doth more hurt than the whole body beside. Pittichus.  
A good tongue is the best member, and an ill tongue is the worst member that a man may have.  
Keep thy friend and keep thy tongue, for few words covereth much wisdom, and a fool being silent, is thought wise.  
Diversity of meats hurt digestion, and changeableness of reports beget slander.  
Long promises are figures of cruelty, and large slanders, the signs of great envy.  
The arms of Princes stretch far, but the scandal of report endureth from generation to generation.  
Slander offends the living, & gnaws upon the dead.  
The slanderer doth ever unjustly accuse, & aught to be punished in the same sort as the party accused should have been, if the accusation had been found true.  
Slanderers in ancient time, have been marked in the forehead with a hot iron.  
The slanderer is compared unto him which bloweth the powder that flasheth into his own eyes, and hindereth his seeing. Greg.  
Detraction is the poison of friendship. Aug.  
Patience is tried by detraction.  
Apelles, after he had escaped a false slander, he thus by his Art described her in a table painted. He pictured a judge with the ears of an Ass, having on the one side two Ladies, Ignorance and Suspicion; before him false Accusation, with a countenance full of fury, holding in the left hand a burning torch, & with his right hand pulling a young man by the hair, who lifted up his eyes and hands to heaven; near unto him, was a man looking pale, earthly, and a squint, which was Envy; two damsels followed false Accusation, named Treason and Deceit; behind whom stood a Lady wailing and mourning, called Repentance, which fastened her eyes upon a very fair Lady, called Truth: declaring by this, that we ought not lightly to believe every accusation & slander that is brought unto us.  Aut in infamia, vulneribus aut morte desinit calumnia. Detractor uno verbo tres simul iugulat homines, seipsum, a●sc●ltantem, et eum cui detrahit.  

Of Scoffing.  
Defi. Quips or scoffs, are depraving from the actions of other men, they are the overflowings of wit, and the superfluous skummes of conceits.  
TO play the scoffing fool well, is a sign of some wit, but no wisdom.  
All kind of mockery ought to be shunned, which is a reproach covered with some fault, and which accustometh the mocker to rail and lie, and moveth more than an injury, when it proceedeth from a will to outrage & a malice without necessity.  
An Adder keeps his venom in his tail, but the poison of a scoffer is in his tongue.  
What is sweet in the mouth, is bitter in the stomach, and scoffs pleasant in the ear, are harsh to the best understanding.  
'tis too late to prevent ill, after ill committed, or to amend wrong, after indignity received.  
A fault wilfully committed by scoffing, can not be amended by repentance.  
He that mocks a wise man with flattery, mocks himself with insufficiency.  
Scoffs have no reward but disdain, nor praise, but ill employment.  
To haunt the company of scoffers, is to be stained with scoffs.  
Scoffs without fear, proceed of folly.  
To mock the man which loves us, is monstrous villainy.  
Good and evil follow one another, so do scoffs and hateful estimation.  
It is a good horse that is not subject to stumbling, and he is a happy man that lives free from idle tongues.  
The least man can do some hurt, and the obscurest tongue can disparaged.  
He which most scoffeth, shall be most scoffed at for his reward.  
To jest is tolerable, but to do harm by jests, is insufferable.  
'tis better to do well then speak well, but easier to reprehend then to amend.  
The best reputed wit for quipping, may be gravelled by a wit more sharp, though less esteemed.  
One Wolf will not make war against another, neither will one scoffer contend in scoffs willingly with another; but when they do, it proves either fatal or witty.  
He which is improvident whom he scoffs, cannot but be mocked home, with misadventure.  
There are more mockers than well meaners, and more foolish quips, then good precepts.  
Mocking is an artificial injury.  
The fairest beauty may prove faulty, and the wittiest scoff ridiculous.  
It is better to play with ears than tongues, for the one hears, but the other bites.  
It is better to have an open enemy, than a private scoffing friend.  
It is better to be borne foolish, then to employ wit unwisely.  
The loss that is sustained with modesty, is better than the gain that is gotten with impudency.  
It is good to hold an ass by the bridle, and a scoffing fool at his wit's end.  
To be accounted a noble man's jester, is to be esteemed a mercenary fool.  
He that makes an ordinary use of scoffing, shall neither be well thought of in his life, nor find happiness at his death.  Qui pergit, quae 〈…〉 t dicere, quae non vult audiet. 
Paruanecat morsu spatiosum vipera taurum,  
Acane non magno saepe tenetur aper.   

Of Physic.  
Defi. Physic is that natural Philosophy which tendeth to the knowledge of man, and those causes which concern the health and good estate of his body.  
Physic is a continual fountain or spring of knowledge, by which we maintain long life.  
Hipocrates made certain Physicians swear that they should not bewray the secret and hidden faults and evils.  
The sick man desireth not an eloquent Physician, but a skilful. Seneca.  
We begin to be sick as soon as we be borne. August.  
The infirmity of the body, is the sobriety of the mind. Ambr.  
The strength of the body is the weakness of the mind, and the weakness of the body the strength of the soul. Hierom.  
All kinds of diseases are not in Physicians books. August.  
Delicate fare is the mother of sickness.  
Physic rightly applied, is the repair of health, and the restitution of a weak or decayed nature.  
Next unto the glory of God, we ought to regard the profit of the Common wealth, and then philosophy, which is physic, nothing being more commodious.  
Physic being rightly used, is an art to find out the truth both of divine & humane beginnings.  
The scope of physic, is to glorify God in the works of nature, teaching men to live well, and to help their neighbours.  
A prattling Physician, is another disease to the sick man.  
Unskilful Physicians, flatter grief, till grief become desperate.  
The Orator doth not always persuade, nor the Physician cure. Arist.  
The temple of Aesculapius, was in the old time builded without the City.  
To know the use of physic is sweet, but to taste it, is unsavoury.  
It is requisite that he be tormented with pain, which may and will not be eased by physic.  
Death holdeth a sword against our throats, and physic a preservative of health to our hearts.  
Death is most desired of them that be miserable, and physic most esteemed of them that be mighty.  
The comforting of grief, is physic to maintain grief.  
They that be sound themselves, are more ready in counsel, than skilful in knowledge, to prescribe rules of physic to the sick.  
As a blind man cannot see the fault of another's eyes, so an unskilful Physician cannot perceive the defects of the body.  
To take physic when the disease is desperate, is to desire the Physician, to help to consume our substance.  
Medicines be no meat to live by.  
The patiented unruly, maketh the Physician more cruel.  
The thief is commonly executed that killeth but one man, and the Physician scapeth, that killeth a thousand.  
physicians oftentimes, do use under the show of honey, to give their patient's gall; and by this means preserve their health: whereas if they went plainly to work, the sick would never take that which were wholesome, if not loathsome.  
The number of Physicians, is in the increasing of diseases.  
Great variety of medicines, doth no good at all to a weak stomach.  
Hipocrates, above all other things, recommendeth to a Physician that he should well advise himself, if in plagues & ordinary diseases, he found nothing which was divine; that is to say, whether the hand of God were not the proper causes of the sickness, of the party diseased.  
Sickness is not to be provoked with physic, except the disease be most dangerous & vehement. Plato.  
At this day, most of the Almains and Zwitters, refuse physic, and cure their diseases with good and spare diet.  
Some have compared those which use often to take physic, to them which drive the Burgesses out of the City, to place strangers in their room.  
It is recorded, that the Romans' were six hundred years together without Physicians.  
Physicians are happy men, because the sun makes manifest what good success soever happeneth in their cures, and the earth buried what fault soever they committed. Nicocles.  
Aegri, quia non omnes conuales●unt, non id circo nulla medicina est.  Cic. Dat Galenus opes et justianus honores. Ex alijs paleas, ex istis colligegrana.  

Of Pain.  
Defi. Pain, adversity, or perturbations, are but affections and inclinations which come from our will, corrupted by the provocations & allurements of the flesh, and which wholly resist the divine nature of the reasonable part of the soul, fastening it to the body with the nail of discontentment.  
Pain is always a companion of pleasure, and danger the handmaid attending on delight.  
To trouble a troubled man, is to redouble his pain.  
Where adversities flow, there love ebbs; but friendship standeth steadfast in all storms.  
Prosperity getteth friends, but adversity trieth them.  
Misery is a malady that ought to have no respect of medicine, & where necessity doth breed a sore, foolish is that patiented if he make doubt to accept of any salve.  
In pain and judgement, the quality with the quantity must be considered.  
It is less evil to suffer one, then to resist many.  
The greatest misery that may be, is to fall into unknown misery.  
The uses of pleasure, are set amongst sharp pricking thorns, of care and disquiet.  
Misery can never be so bitter, as eternal felicity is pleasant. Erasmus.  
Danger always attendeth at the heels of pride and ambition.  
Adversity quickeneth our sleepy spirits; by prosperity we learn but ignorance, but by adversity we are taught knowledge.  
Misery and life are two twins, which increase, are nourished, & live together. Menan.  
He cannot rightly judge of pleasure, that never tasted pain.  
He deserveth not to possess his desire, that is faint-hearted in prosecuting his purpose.  
As no fortune can dismay him that is of a courageous mind, so no man is more wretched, than he that thinks himself to be unfortunate.  
In the time of calamity, most men are more sorry for that their enemies can speak of their distress, then for the pain they endure.  
He bears his misery best that hideth it most.  
Adversities happening to good men, may vex the mind, but never change their constancy.  
As the most pestilent diseases do gather unto themselves all the infirmity wherewith the body is annoyed, so doth the last misery embrace in the extremity of itself, all his formermer mischieses. S. P. S.  
The just man is better reform by the proof of afflictions, than power of pleasure.  
Patience breeds experience, experience hope, and hope cannot be confounded.  
The pain of death is sin, the pain of conscience, sin, but the pain of hell is eternal.  
The pain of the eye, is lust, the pain of the tongue liberty, and the pain of both repentance.  
Misery is full of wretchedness, fuller of disgrace, and fullest of guilines. S. P. S.  
The sight of misery, maketh the sense of felicity more evident:  
Calamities which often fall in a Commonweal are cause of greater comforts.  
He suffers double punishment, that hath his pains prolonged.  
He finds helps in adversity, that sought them in prosperity. Quintil.  
Not to know our misery, is to live without danger.  
The remembrance of pleasures past, aggravates the pains that are present.  
A fawning friend in prosperity, will prove a bitter foe in adversity.  
He that dareth to another in time of prosperity, shall never want helps himself, in time of adversity.  
It is hard in prosperity▪ to know whether our friends do love us for our own sa●es, or for our goods; but adversity proves the disposition of men's minds.  Vt secunda moderaté tulimus, sic non solum adversam, sed funditus eversam fortunam for●iter ferre debemus. 
Nullus dolor est, quem non longinquitas temporis minuat atque molliat.  Cicero.  

Of Tears.  
Defi. Tears or sorrow, is a grief or heaviness for things which are done and passed, they are the only friends to solitariness, the enemies to company, and the heirs to desperation.  
Tears are no cures for distress, neither can present plaints ease a passed harm.  
There is no sower but may be qualified with sweet potions, nor any doleful malady but may be allayed with some delightful music.  
Tears crave compassion, & submission deserveth forgiveness. Greg.  
The violence of sorrow is not at the first to be strive withal; because it is like a mighty beast, sooner tamed with following, then overthrown by withstanding.  
Woe makes the shortest time seem long. S. P. S.  
Women are most prone to tears, & have them soonest at command. Eurip.  
Sorrow bringeth forth tears, as a tree bringeth forth fruit.  
That grief is best digested that brings not open shame.  
Bury the dead, but weep not above one day. Homer.  
Tears are the signs of penitence.  
We shall sooner want tears, than cause of mourning in this life. Seneca.  
Sorrows concealed, are more sour, and smothered griefs, if they burst not out, will break the heart.  
The heart that is greatly grieved, takes his best comfort when he finds tims to lament his loss.  
Tears are the unfittest salve that any man can apply for to cure sorrows.  
Tears and sighs declare the heart to be greatly grieved.  
A tear in the eye of a strumpet, is like heat drops in a bright sunshine, and as much to be pitied as the weeping of a Crocodile.  
Of sorrow and lamentation, cometh watching and bleared eyes.  
It is better to wail at the first, then to weep at the last.  
Tears are the badges of sorrow. Archim.  
Passion is a most cumbersome guest to itself. S. P. S.  
Deep conceited sorrows are like to Sea-Iuie, which the older it is, the greater root it hath.  
Passions are like the arrows of Cupid, which if they touch lightly, prove but toys, but once piercing the skin, they prove deep wounds.  
As the hottest thunders are not always quenched with rain, so the deepest griefs are not always discovered with tears.  
Where the smallest show of tears is, there is oft-times the greatest effect of sorrow.  
Tears in many ease the grieved heart; for grief is like to ●●re, the more it is covered, the more it rageth. Plutar.  
Humble tears put the accusor to silence, overcome the invincible, & pacify the displeased.  
Great is the virtue and power of tears, which tie the hands of the omnipotent, pacify the rage of an adversary, appease the ire of the judge, & change his mind from vengeance to mercy.  
Tears are the fruits of passion, the strength of women, the signs of dissimulation, the reconcilers of displeasures, and the tokens of a broken heart.  
Tears are the food of the soul. Basil.  
There are in the eyes three sorts of tears, the first of ●oy, which in old men show their kindness; the second of sorrow, which in wretched men show their misery; the third, of dissimulation, which in women show their nature.  
Lay thy hand on thy heart when thy wife hath the tear in her eye, for than she intendeth either to found thee, or to finck thee.  
When grief doth approach, if it be small, let us abide it, because it is easy to be borne, but if it be grievous, let us bear with it, because our glory shall be the greater.  
Care not for sorrow, it will either dissolve or be dissolved.  
How miserable is that grief, which can utter nothing in the torment.  
Men take a certain pleasure in weeping, when they lament the loss of their best beloved friends.  
Solon having buried his son, did weep very bitterly, to whom when one said, his tears were all in vain; for that cause, quoth he, do I weep the more, because I cannot profit with weeping.  
He hath a hard heart that never lamenteth, and his heart is effeminate, that sorroweth too much for the death of his friends.  
Too much sadness in a man, is as much to be condemned, as overmuch boldness in a woman is to be despised.  
By the Law of the twelve tables at Rome, all weeping & funeral tears are sharply forbidden.  
Lepidus by a long grief conceived of the misbehaviour of his wife, shortened his own days.  
To lament with tears the follies of our former life, is profitable, but to grieve too much for worldly losses, is a sign of foolishness.  Per lachrymas argumentum desiderij quaerimus, et dolorem non sequinum sed ostendinus: nemo enim sibi tristis est. 
Curae leues loquitur, ingentes stupent.  Seneca.  

Of Neighbours.  
Defi. Neighbours are those in whom we find towards us the greatest bonds of charity, and not as it is vulgarly taken, them that live near about us.  
THe greatest love in us, next unto God, aught to be love towards our neighbours.  
Whatsoever duties we perform in kindness towards our neighbours, we perform unto God.  
Love is the first foundation of marriage, & conjunction of neighbourhood.  
The end of a man's being, is the glory of his Creator, and the love of his neighbour.  
Neighbours are our likes or similitudes, and our duties to them is charity, and love equal with ourselves.  
The love of neighbours appertains mightily unto salvation.  
The love of neighbours, binds us from unlawful actions.  
The love of neighbours binds us to the use of virtue.  
Men are not borne for themselves, but for their country, parents, and neighbours. Cic.  
All things on earth are created for men, and men created to worship God, and aid one another.  
Whosoever will follow nature, must love his neighbour, and maintain society.  
That man liveth most happily, that liveth least his own, and most his neighbours.  
He which liveth to himself only, seperats profit from honesty.  
Themistocles selling certain land, made it be proclaimed that it had a good neighbour. Plutarch.  
No man may slander or lie for his profit, because such gain is his neighbour's indignity.  
Duty and profit are two distinct things, & separated, belonging to our neighbours and ourselves.  
We must esteem our neighbour's love, as dearly as the purest gold.  
It is more praisewoorthy to relieve one neighbour, then to kill many enemies.  
We must frame all our actions to the glory of God, to the love of our neighbours, and to the profit of the Commonwealth.  
The tidings of a bad man's burial, comes never too soon to the ears of his neighbour.  
The envy of a bad neighbour, is worse than the sting of a serpent.  
He that lives alone, lives in danger, society avoids many perils.  
Gold is proved in the furnace, and a neighbours love tried in time of trouble.  
That neighbour is to be well thought of, which is ready in good will to help according to his power.  
A rolling stone never gathers moss, nor a fickle minded man, love amongst his honest neighbours.  
A flattering neighbour is a certain enemy, but a faithful friend never dissembles.  
The love of neighbours is the strongest pillar to support the Commonwealth.  
He is careless and uncharitable, which will play at Cards whilst his neighbour's house is burning.  
Good turns done to unthankful neighbours, is like water poured into open sives.  
Necessity engendereth in a man war against himself, and malice to hurt his neighbour.  Vt in re rustica non satis est, teipsum bonum esse colonum, sed magni refert, cuiusmodi habeas et vicinum; Sic in vita non satis est, si teipsum integrum virum praestes, sed refert cum quibus habeas consuetudinem. 
Nunc ego illud verbum experior vetas; aliquid mali esse propter vicinum malum.  Plau.  

Proverbs.  
Defi. Proverbs are the only sententious speeches of authentic Authors, or the usual phrases begot by custom.  
A Little stream serveth to drive a light Mill, a small sum will serve to pay a short reckoning, & a lean fee is a fit reward for a lazy Clark.  
Perfect felicity is the use of virtue. Arist.  
Bitter words proceeds rather from a foe then a friend, & sooner from an ill mind then from a good meaning.  
It is a great shame for any man to reprove those faults often in another, which he never seeketh to reform in himself.  
He that desireth to make a good market of his ware, must watch opportunity to open his shop.  
Where the foundation is weak, the frame tottereth, and where the root is not deep, the tree falleth.  
Where the knot is lose, the string slippeth, and where the water is shallow, no vessel will ride.  
Where sundry flies bite, the gall is great, and where every hand fleeceth, the sheep go naked. Demost.  
Love is the refiner of invention.  
Bare words are no lawful bargains.  
Poetical fictions will not bare out folly, nor the quirks of the law excuse apostasy.  
Questions are sooner propounded then answered, and demands in few words, scant absolved with many.  
One Swallow brings not a Summer, neither is one particular example, sufficient proof for a general precept.  
White silver draws black lines, fire is as hurtful as healthful, and water is as dangerous as commodious.  
Credit ought rather to be given to the eyes then to the ears.  
Where many words are spoken, truth is held in suspicion. Stobaeus.  
He that goeth a borrowing, goeth a sorrowing.  
A friend in the Court, is better than money in thy purse.  
He gives twice that giveth quickly.  
He that spareth to speak, spareth to speed.  
Service willingly offered, is commonly refused and suspected.  
A man's own manners doth shape him either good or bad fortunes.  
A near friend, is better than a far dwelling kinsman.  
Anger is the cradle of courage.  
A noble cause doth much ease a grievous case. S. P. S.  
Fear breedeth wit.  
Ease is the nurse of poetry.  
If the body be overcharged, it may be helped, but the surfeit of the soul can very hardly be cured.  
The height of heaven is taken by the staff, the bottom of the sea sounded with Lead, and the farthest Coast discovered by compass.  
He that talketh much and doth little, is like unto him that sails with a side wind, and is borne with the tide to a wrong shore.  
It is hard to bring inward shame to outward confession. S. P. S.  
Eagles ●●ye alone, and they are but sheep that always flock together.  
The mean man must labour to serve the mighty, and the mighty must study to defend the mean.  
Standing streams gather filth, and flowing rivers are always sweet.  
He that holds not himself contented with the light of the sun, but lifts up his eyes to measure the brightness, is made blind.  
He that bites of every weed to search out the nature, may light upon poison, and he that loves to be sifting of every cloud, may be smitten with a thunderstroke.  
Blazing marks are most shot at, glittering faces chiefel, marked, looking eyes, have liking hearts, and liking hearts may burn in lust.  
A wanton eye, is the dart of Shafalus, that where it leveleth, there it lighteth, & where it hits, it woundeth deep.  
It is hard to drive the corruption out of the flesh which is bred in the bone, & where the root is rotten, the stock can never be new grafted.  
In little meddling lieth much rest.  Discipulus prioris posterior dies. Dulce bellum inexpertis.  

Of Sentences.  
Defi. Sentences are the pithy & sweet flowers of wit, compiled in a ready & deliver brain, and uttered in short and elegant phrases.  
Pigeons after biting fall to billing, and pretty quips are messengers of pretty pastimes.  
Sweet meat hath commonly sour sauce, and pleasant mirth is accompanied with the train of loathsome sorrows.  
Depth of wisdom, height of courage, and largeness of magnificence, get admiration.  
Truth of word, mee●nes, courtesy, mercy, and liberality, stir up affection. S. P. S.  
There is no man suddenly excellent good, or extremely evil, but grows either as he holds himself up in virtue, or lets himself slide to vice.  
It is as bad a consequence to call a King proud for his treasure, as a beggar humble for his want.  
It is better to deserve everlasting fame with noble Fabius, which saved his Country with delays, then to perish with shameful Callicratides, which lost a goodly fleet of the Lacedæmonians through his overmuch haste.  
Cunning to keep, is no less commendable, than courage to command.  
The court of affection, is held by the racking steward Remembrance. S. P. S.  
It profiteth little for a man to compass all the world by wit, and to destroy himself for want of wisdom.  
As life without learning is unpleasant, so learning without wisdom is unprofitable.  
It is an ancient custom amongst vanities children, not to honour him that to the common wealth is most profitable, but to reverence him, who to the Prince is most acceptable.  
Think with consideration, consider with acknowledging, & acknowledge with admiration. S. P. S.  
He properly may be called a man, that in his behaviour governeth himself like a man, that is to say, conformable unto such things as reason willeth, and not as the motions of sensuality wisheth.  
There is no man so just, nor of so clean a judgement, that doth not show himself frail in matters which touch his own interest.  
Examples of the dead that were good, do profit men more to live well, than the counsel of the wicked that be living, do inter and bury all those that are now alive.  
far better it is to be a tenant of liberty, than a Landlord of thrall.  
He that makes himself a sheep, shall be eaten of the Wolf.  
Too much familiarity breeds contempt.  
He that looseth favour on Land, to seek fortune at Sea, is like him that stared so long at a star, that he fell into a ditch.  
Small helps joined together, wax stronger.  
He is unworthy to be a master over others that cannot master himself. Photion.  
A master ought not to be known by the house, but the house by the master.  
A busy tongue makes the mind repent at leisure.  
By repentance we are drawn to mercy, without whose wings we cannot fly from vengeance.  
Where the demand is a jest, the fittest answer is a scoff. Archim.  
'tis better to do well then say well.  
'tis pleasant to play but displeasant to lose.  
When dogs fall a snarling, Serpents a hissing, and women a weeping, the first means to bite, the second, to sting, and the third to deceive.  
Where sin is supported by authority, men grow worse and worse, and where punishment is restrained, there insolency commandeth the laws.  
A good Wolf will never hunt too near his own den.  
To know, and not be able to perform, is a double mishap.  
Such as be borne deaf or blind, have commonly their inward powers the more perfect.  
He that helpeth an evil man, hurteth him that is good. Crates.  
When that thing cannot be done that thou wouldst, then seek to compass that which thou knowest may be brought to pass.  
Contempt is a thing intolerable, for as much as no man can think himself so vile, that he ought to be despised.  
Sudden motions and enforcements of the mind, do often break out, either for great good, or great evil. Homer.  
Many men labour to deliver themselves from contempt, but more study to be revenged thereof.  
The eye can never offend, if the mind would rule the eye.  
Fame shall never profit the wicked person, nor infamy hurt the good.  
It is more easy to allow wise counsel then to devise it.  
Men ought as well to be thankful for that which they have not, as they have cause to give thanks for that which in their own possession they have in keeping.  
As things fall out, so doth the common sort judge, esteeming things fond, by the event, and not looking on the cause.  
Negligence in private causes, are very dangerous.  
Solitariness is the sly enemy that doth most separate a man from doing well. S. P. S.  
He that mindeth to conquer, must be careful.  
Money borrowed upon usury, bringeth misery, although for a time it seem pleasant.  
For a short pleasure, long repentance is the hire. Xenocrates.  
Private loss may be helped by public pains.  
Immoderate wealth causeth pride, pride bringeth hatred, hatred worketh rebellion, rebellion maketh an alteration, and changeth kingdoms.  
The kind of contemplation that tends to solitariness, is but a glorious title to idleness.  
Liking is not always the child of beauty.  
jealousy is the harbinger of disdain. S. P. S.  
All is but lip-wisedome that wants experience.  
Who will resist love, must either have no wit, or put out his eyes. Prologenes.  
Love is to a yielding heart a King, but to a resisting, a tyrant. S. P. S.  
She is not worthy to be loved, that hath not some feeling of her own worthiness.  
Fear is the only knot that harteneth a tyrant's people to him, which once being untied by a greater force, they all scatter from him like so many birds, whose cages are broken, S. P. S.  
Ambition and love can abide no linger.  
Gross capacities, for that their ordinary conceit draweth a yielding to their greater, have not wit to learn the right degrees of duty. S. P. S.  
No thraldom to the inward bondage.  
The right conceit of young men, is that they think they then speak wisely, when they cannot understand themselves.  
He that will needs stir affections in others, must first show the same passion in himself.  
Things lost by negligence, must be recovered by diligence. Myson.  
As rewards are necessary for well-dooers, so chastisements are meet for offenders.  
Virtue like the clear heaven, is without clouds. S. P. S.  
He that will blame another, must first be blameless himself, especially in that matter which he blameth another for.  
No outward utterance can command a conceit.  
Suspicion breedeth care, and the effects of cruelty stir up a new cause of suspicion.  
It is best dealing with an enemy, when he is at the weakest. Aurelius.  
The better sort eschew evil for shame, but the common people for fear of punishment.  
Laws not executed, are of no value, and as good not made, as not practised.  
It is better for every man to amend one, in doing his duty, than every one to seek faults in others, without amending errors in himself.  
Things that are wrongfully gotten, have no certain assurance.  
Not as men would, but as men may, and as the nature of things do require, so should they deal.  
Where flatterers bear rule, things come to ruin. Pompeius.  
Such is the man and his manners, as his delight and study is.  
By diligence and pains taking, all may be amended that is a miss.  
When things are in extremity, it is good to be of good cheer, and rather endeavour to amend them, then cowardly to faint and despair of all.  
Negligence and want of care, doth cause much woe.  
To think well and do well, ought continually to be kept in remembrance.  
They that trust much to their friends, know not how shortly tears be dried up.  
Countries and states, are the rewards of valiant and courageous personages.  
God and Nature, doth set all things to sale for labour.  
Great is the value of order & foresight to govern things well.  
Discord & want of knowledge causeth confusion.  
Man can better suffer to be denied then to be deceived.  
Linger is most loathsome when necessity requireth haste. Quin●il.  
The carefulness of the wicked, quickeneth the godly to look about them.  
All passages are open to the stout and valiant minded man.  
Flying tales and flattering news, do never good to any state.  
'tis better to fight with an enemy at his own home, then for him to fight with us in our Country.  
Private welfare, is not to be preferred before commonweal.  
Words are vn●●t weapons to withstand armour.  
Wisemen being wronged, are to be feared of the wrong doers.  
Careless men, are ever most nigh unto their own harm.  
Fair promises makes fools feign, and flatterers seek by discrediting others, to benefit themselves.  
Good men, sometimes are in greater danger for saying the truth, then evil men for speaking falsely. Plautus.  
Of one inconvenience oftentimes suffered, many mischiefs commonly follows.  
Forbearance of speech is most dangerous, when necessity requireth to speak.  
A bold speech upon a good cause, deserveth favour.  
Sleep and food, are enemies to the mourning which passion persuadeth to be reasonable. S. P. S.  
Often suspecting of others, cometh of secret condemning ourselves.  
Unlawful desires are punished after the effect of enjoying; but impossible desires are punished in the desire itself.  
Advancement is the most mortal offence to envy.  
Through diligence, and care, things may be redressed, which were by sloth and negligence forlorn.  
He that doth wrong, giveth cause of war, not he that seeketh the redress of wrong.  
Counsellors speaking for the best, do oftentimes bear the greatest blame.  
The less one feareth his enemy, the nigher he is to his own harm.  
'tis better to begin war, then to abide war.  
Such as are careless in their own causes, hardly can be careful about other men's affairs. Thales.  
Corrupt officers, never want matter to satisfy their corrupt minds.  
Such as live in liberty, cannot brook either, bondage or tyranny.  
It is folly to refuse the aid of a stranger, when we may have it, and stand in need thereof.  
These three chief points are necessarily belonging to a Counsellor, to be bold, plain, and faithful.  
That city is of no value, the which is not of ability enough to punish wrong doers, neither is that Commonweal any thing worth at all, where pardon, & intercession prevails against laws.  
The mind of man is man himself, & needeth continual teaching.  
The mind of man is his guide in all things, and the same is only to be instructed. & trained up with knowledge and learning.  
To know well, and to do well, are the two points belonging to virtue. Origen.  
The beginning of all virtue is wisdom, & the end of virtue is manhood and courage. By the one we know what to do, by the other, we preserve and maintain ourselves.  
Virtue is praised of many men, but very few desire to follow her effectually.  
Honour got by virtue, hath perpetual assurance. Cicero.  
Pleasure bought with sorrow, causeth repentance.  
That man cannot long endure labour, which wanteth his natural kind of rest.  
Though that all new chances causeth presently new thoughts; yet thereby we attain more steadfastness against mishaps to come.  
After the unlawful getting of a covetous Father, followeth the riotous spending of a prodigal son.  Ita vivendum est cum hominibus, tanquam Deus viderit, ita loquendum tanquam Deus audiat. Omnia preclara rara: nec quickquam difficilius quam reperire quod sit omni ex part in suo genere perfectum.  

Of Similitudes.  
Defi. Similitudes or likenesses, are the images or pictures of the things to which they are compared; lively explaining one thing in a far different object.  
AS that member is nothing profitable, but rather hurtful to the body, which by corruption is lame and unpersit, so that subject whose mind is drawn into sundry practices of discord, working the disquiet of a common peace and tranquillity, may justly be ●ut off, as an unprofitable part, or canker in a Commonwealth.  
As the virtue of a Prince is the chiefest authority of the magistrate, so are the good conditions of Rulers, the best stay and strongest defence of inferiors. Plut.  
As he is not fortunate which is poor and deformed, so they are not to be accounted happy, which are only rich and beautiful.  
As plants measurably watered, grow the better, but being watered too much, are drowned and die, so the mind with moderate labour is refreshed, but with overmuch, is utterly dulled.  
Even as things vainly begun, are easily left of, so things with great fear accepted, with much diligence are observed.  
As any thing, be it never so easy is hard to the idle, so any thing, be it never so hard, is easy to the wit well imgloyed. Ennius.  
As a ship having a sure anchor, may lie safe in any place, so the mind that is ruled by perfect reason, is quiet every where.  
As the precious stone Sandastra, hath nothing in outward appearance but that which seemeth black, but being broken, poureth forth beams like the sun; so virtue showeth but bare to the outward eye, but being pierced with inward desire, shineth like crystal.  
As that fire smoketh not much which flameth at the first blowing, so the glory that brightly shineth at the first, is not greatly envied at; but that which is long in getting, is always prevented by envy.  
As the man that drinketh poison, destroyeth himself therewith, so he that admitteth a friend ere he perfectly know him, may hurt himself by too much trusting him. Socra.  
As the perfect gold which is of a pure substance, sooner receiveth any form then the sturdy steel, which is a gross and massy metal; so women's effeminate minds, are more subject to sudden affection, and are sooner fettered with the snare of fancy, than the hard hearts of men.  
As golden pillars do shine upon the sockets of silver, so doth a fair face with a virtuous mind. Periander.  
Like as a good Musician, having any key or string of his instrument out of tune, doth not immediately cut it off, and cast it away, but either with straining it higher, or slaking it down lower, by little and little causeth it to agree; so should Rulers rather reform transgressors by small corrections, then seek to cast them away for every trespass.  
As Apollidorus was wont to say of Chrysippus' books, that if other men's sentences were left out, the pages would be void: so may we speak of Brokers, for if other men enjoyed their goods, their warehouses would be quickly empty.  
As no soul is exempt from some mixture of folly, so there is no soul clean exempt from the seeds of virtue. Plato.  
As the strong bitterness of the Allow-tree, taketh away the sweetness of the sweetest honey, so evil works destroy and take away the praise of good deeds.  
As a vessel is known by the sound, whether it be whole or broken; so are men proved by their speech, whether they be wise or foolish. Demo●ra.  
As wine, in Plato's opinion, is the daughter of verity, so love, in Lamblichus censure, is the fruit of idleness.  
As in feasts, hunger is the best sauce, so of guests, mirth is the most welcome.  
As the occurrence of many things bringeth much trouble, so the consideration thereof, procureth experience.  
As those things are counted vain which procureth no profit, so whatsoever hangeth on profit, is impertinent if it partake not with virtue.  
Like as a battered or crazed ship, by drinking in of water, not only drowneth herself but all those that are in ●er; so a Ruler, by using viciousness, destroyeth not himself alone, but all others besides that are under his government.  
As ignorant Governors bring their country into many inconveniences, so such as are devilishly politic, utterly overthrow the state. Themist.  
As truth is the centre of religion, so contrary opinions founded on evil examples, are the corruptions of this world, and the bringers in of Atheism.  
As it becometh subjects to be obedient to their Sovereign, so it behoveth that the King be careful for the commodity of his Commonweal. Sigism.  
As there is no deliberation good that hangeth on delay, so no counsel is profitable, that is followed unadvisedly.  
As that kingdom is most strongest where obedience is most nourished, so the state is most dangerous where the soldier is most negligently regarded.  
As no Physician is reputed good, that healeth other, and cannot heal himself, so is he no good magistrate, that commandeth others to avoid vices, and will not shun evil himself. M. Aurel.  
As honour consisteth in our knowledge & ability to punish, not in our power to enjoy it with many perils, so policy dependeth, as much on dissembling things we cannot remedy, as relieving them by dangerous leagues.  
As mild answers reconcile displeasures, so bitter ●ests, when they tax too nearly, and too truly, leave a sharp remembrance behind them.  
As the green leaves outwardly, showeth that the tree is not dry inwardly, so the good works openly, testify the zeal of the heart inwardly.  
Like as a governor of a ship is not chosen for his riches, but for his knowledge, so should the chief magistrate in every City, be chosen rather for his wisdom and godly zeal, then for his wealth and great possession●s.  
As liberty maketh friends of enemies, so pride maketh enemies of friends.  
As the goodness of wise men continually amendeth, so the malice of fools evermore increaseth. Pythag.  
As they which cannot suffer the light of a candle, can much worse abide the brightness of the sun; so they that are troubled with small trifles, would be more amazed in weighty matters.  
As fire cast into the water, is quickly quenched, so a false accusation against an honest life, is soon extinguished.  
As the canker eateth and destroyeth iron, so doth envy eat and consume the hearts of the envious.  
As the savour of stinking carrion is noisome to them that smell it, so is the speech of fools tedious to wisemen that hear it, Solon.  
As the wicked & malicious person is most hardy to commit greatest crimes: so is he most cruel and ready, wickedly to give sentence against another for the same offence.  
As men eat divers things by morsels, which if they should eat whole would choke them, so by divers days we suffer troubles, which if they should all come together, they would make an end of us in one day.  
As sin is natural, & the chastisement voluntary, so oft the rigour of justice to be temperate, so that the ministers thereof, should rather show compassion then vengeance; whereby the trespassers should take occasion to amend their sins passed, and not to revenge the injury present. Hermes.  
As the knowledge of God, ought not to be unperfect or doubtful, so prayer should not be faint or slack, without courage or quickness.  
Though the Wood be taken from the fire, and the embers quenched, yet nevertheless the stones oftentimes remain hot and burning, so the flesh, though it be chastised with hot and dry maladies, or consumed by many years in travail, yet concupiscence abideth still in the bones. Antist.  
In all natural things, nature is with very little contented, but the spirit and understanding is not satisfied with many things.  
As after great storms the air is clear, so after the floods of repentant tears, the conscience is at quiet.  
Servants when they sleep, fear not their master, and they that be bound, forget their fetters; in sleep also ulcers and sores leave smarting, but superstition alone vexeth a man when he sleepeth.  
As darnel springeth up among good wheat, and nettles among roses, even so envy groweth up among virtues. Theopom.  
As the leaves of a book which is seldom used, will cleave fast together, even so the memory waxeth dull, if it be not oft quickened.  
Like as an Adamant draweth by little and little the heavy iron, until at last it be joined with it: so virtue and wisdom draw men's minds to the practice thereof.  
The man that bringeth an infirmed body to any kind of voluptuous delight, is like him which bringeth a broken ship into the raging seas.  
As a vessel cannot be known whether it be whole or broken, until it have liquor in it, so can no man be known what he is, before he be in authority. Isocrates.  
They which go to a banquet only for the meats sake, are like them which go only to fill an empty vessel.  
As Physicians with their bitter drugs do mingle sweet spices, that the sick patient may the more willingly receive them; so ought bitter rebukes to be mingled with gentle admonitions, that the offender might be the better brought to amendment.  
As it is great foolishness to forsake the clear fountains, and to drink puddle water, so it is great folly to leave the sweet doctrine of the Evangelists, and to study the dreams of men's imaginations.  
As the body of man by nature is mortal, lumpish, & heavy, delighting in those things which are visible and temporal, and always of itself sinketh downward; so the soul, being of a celestial nature, violently enforceth herself to fly upward; and with all her might striveth and wrestleth continually against the heavy burden of the earthly body wherein she abideth, despising those things which are mortal, and only desiring things permanent and immortal.  
As sight is in the eye, so is the mind in the soul. Sophocles.  
As desire is glad to embrace the first show of comfort, so is desire desirous of perfect assurance. S. P. S.  Vt ad cursum Equus, ad arandum Bos, ad indagandum canis: Sic homo ad duas res intelligendum, et agendum natus est quasi immortalis Deus. Vt ager quamuis fertilis, sine cultura fructuosus esse non potest, sic sine doctrina animus.  

Of Bravery.  
Defi. Bravery is a riotous excess, either in apparel or other ornament; it is also a part of pride, and contrary to decency and comeliness.  
Excess of bravery, brings a man of much wealth quickly to poverty.  
Pride joined with many virtues, chokes them all.  
They that rather delight to deck their bodies then their souls, seem men rather created for their bodies then their souls.  
Excess in vanity hath never end.  
Theft or violent death, ever waiteth at the heels of excess.  
They never can be careful to keep a mean in husbanding other men's wealth, which are careless in bestowing their own substance upon excess.  
To spend much beyond power, and hope much upon promises, make many men beggars which were left wealthy.  
He that employeth his substance in bravery, is the Meercers' friend, the tailors fool, and his own foe.  
The cause why bravery is so much esteemed, is the respect the world taketh of the outward appearance, and neglect of the inward excellence.  
How vain a thing is bravery? which is borrowed from the worms, laboured by the hands, bought with much charge, & desa●st with every spot.  
There are three things that cost dearly, & consume quickly; a fair woman that is unchaste, a rich garment that hath many cuts, & a wealthy stock on an ili husband.  
A fool clothed in a gay garment, if he get any courtesy, may thank his weed, and not his wit. Archim.  
All outward ornaments are toys of vanity, but an humble spirit is a token of piety.  
As the weed cannot be esteemed precious for the fair flower which it beareth, so ought no man to be accounted virtuous, for the gay garment which he weareth.  
Building may be overthrown with wind, apparel consumed with moths; what folly is it then for men, to delight in that which the light wind can waste, and the small worm destroy?  
Epaminondas frugality, made him to be admired, where the excess of Alcibiades caused him to be suspected.  
Why should man be proud of his apparel, seeing the flowers have better colours, the Spiders have finer threads, and the Musk-cats sweeter excrements?  
Rich clothes are beggars weeds to a discontented mind.  
Bravery of apparel is nothing worth, if the mind be miserable.  
Desire of that we cannot get, torments us, hope of that we may have, comforts us, and the bravery of that we possess, makes us become proud.  
As oil being cast upon the fire, quencheth not the flame; so bravery bestowed upon the body, never humbleth the soul.  
As it is no wisdom, in admiring the scabbard to despise the blade; so it is mere folly, to praise a man for his bravery, and discommend him for his decency.  
Raine can never cause that Come to bring forth any fruit, which is sown upon hard stones; nor speech cannot persuade a proud man to become an enemy to brave apparel.  
Gorgeous garments are marks of pride, & nests of riotousness.  
As a man would judge one to be ill at ease, which weareth a plaster upon his face, or one that hath been scourged, to be punished by the law; so doth painting betoken a diseased soul, marked with adultery. Clem. Alex.  
The ancient Fathers called it a corruption or stain, if many colours were mingled together.  
Homer writing of a piece of ivory that was coloured, said that it was polluted with a stain.  
Horace called Lentiscus a liar, because he blacked his hair.  
Woe to that beauty which sleepeth not with the face.  
If by the civil law the child may have an action of the case, against him which shall deface the portrait of his father; we well imagine how much it displeaseth God, if by artificial painting we seek to correct his workmanship.  
Painting hastens wrinkles before old age come. Chriso.  
Those which are curious in decking of the body, despise the care of their soul.  
All kind of painting, artificial garnishing, & colouring of hair, was forbidden among the Spartans'.  Splendida sit nolo, sordida nolo cutis. Sint procul á nobis iwenes, ut faemina, compti.  

Of Boasting.  
Defi. Boasting is a part of pride, wherein a man seeketh to extill himself vaingloriously, beyond his deserving; or the repute of the world for any action done.  
A D●gge that barketh much, will bite but little, and the man that useth to make great promises, will yield but small performance in the end.  
Good wits are often hindered by shamefastness, and perverse conceits are boldened by impudency.  
Many men's threatenings be more fearful in hearing, then hurtful in effect.  
He boasteth in vain of his great lineage, that having no goodness in himself, seeketh to be esteemed for the nobility of his ancestors.  
Great offers are often promised in words, and seldom performed in deeds.  
There be many which with great eloquence blazing deeds done in war, can use their tongues, but few are those that at the brunt ha●●●art● to venture their lives.  
Where the matter itself bringeth credit, a man with his gloss deserveth small commendation.  
Great boast giveth least courage, and many words are sign of small wit.  
Arrogancy is always accompanied with folly, audacity, rashness, insolency, and solitariness. Plato.  
Zerxes that boasted to overrun all Greece with his Army, to drink up the Rivers, and make plain the mountains; fearfully fled thence in a Skiffe, after he had presumptuously entered the Country with a hundred thousand soldiers.  
Croesus' boasting of his mighty Army, was prettily answered; It is not their multitude which follow thee, but thy courage in leading them, which shall make thee famous.  
Sertonius perceiving his Army to be proud and puffed up in mind through many victories, and boasting much of their conquests past, led them of purpose into the lap, of their enemies, to the end that with stripes they might learn moderation.  
No man may truly brag of what he hath, sith what he hath may be lost. Eurip.  
To boast of fortune is folly, for whom she kisseth, she overturneth, and whom she threw in the dust, she raiseth suddenly to promotion.  
The world can boast of nothing but vanity, neither can vanity brag of any thing more than the end.  
He that boasteth himself to know every thing, is most ignorant; and he that presumeth to know nothing, is wise. Plato.  
Boast is but the stumme of thought, vanishing with fading pleasures, and entertained by foolish objects.  
Great threatenings are like big winds, they bluster sore, but they end soon.  
The heart that containeth itself, waxeth eager, but the unbridled tongue weakeneth the spirit.  
It is foolish boast, whereby men make manifest their own ignorance.  
Where good wine is, there needs no garland, and where virtues are, there needs no commendation.  
Of few words, ensue many effects, of much boasting, small beliefs.  
Those that boast most, fail most, for deeds are silent.  
To fill thy mouth with boasting, is to fill thy name with slander.  
It is better to be silent, then to brag or boast vaingloriously any thing in our own commendation.  
Zeuxes when he had finished atalanta's picture, being overcome with the admiration of his own work, writ underneath; Sooner may any one envy, then imitate what I have done.  
Pompey for his great victory upon the seas, thought scorn of his first name, and would be called the son of Neptune.  
Vanam gloriam semper sequitur infamia, et qui insolenter utitur gloria incidit in ignominiam.  
Phidias sui similem speciem inclusit inclypeo Mineruae, cum inscribere non liceret.   

Of Nature.  
Defi. Nature is that spirit or divine reason which is the efficient cause of natural works, and the preserving cause of those things that have being, through the only power of the heavenly Word, which is the workmaster of Nature, and of the whole world: and hath infused into every thing a lively virtue and strength, whereby it increaseth, and preserveth itself by a natural faculty.  
NAture in despite of Time, will frown at abuse.  
Nature hath a certain predominant power over the mind of man.  
The man that liveth obedient to nature, can never hurt himself thereby.  
Actions wrought against nature, reap despite, and thoughts above nature, disdain.  
As Art is a help to nature, so is experience the trial and perfection of Art.  
As nature hath gruen beauty, and virtue given courage, so nature yieldeth death, and virtue yieldeth honour.  
It is an old plague in man's nature, that many men (for the most part) leave the amendment of their lives far behind them, to set their honours the more before them.  
Nature is above Art in the ignorant, and virtue above all things is esteemed of the wise.  
It is hard to straighten that by Art, which is made crooked by nature. Perian.  
Nature is pleased in the eye, reason in the mind, but virtue in them both.  
Consider what nature requires, & not how much affection desires.  
That which is bred in the bone, will never out of the flesh, and what nature hath made, Art cannot cure.  
Nature guideth beasts, but reason ruleth the hearts of men.  
Where in one man do meet incertainty of affection, and malice of nature; there is no other hope in him, than distrust, perjury, words, and revenge.  
Such as live according to nature, are never poor, and according to the opinion of men, they are never rich; because nature contenteth herself, & opinion doth infinitely covet.  
Philip King Alexander's Father, falling upon the sands, and seeing there the mark & print of his body, said; how little a plot of ground is nature content with? and yet we covet the whole world.  
The God which is God of nature, doth never teach unnaturalness. S. P. S.  
Nature is higher prized than wealth, and the love of our Parents ought to be more precious than dignity.  
Fire cannot be hid in the straw, nor the nature of man so concealed, but at the last it will have his course.  
In nature nothing is superfluous. Arist.  
Cineus the Philosopher, was of this opinion, that when the Gods framed Nature, they went beyond their skill, in that (quoth he) the maker was subject to the thing made.  
Where nature is vicious, by learning it is amended, and where it is virtuous, by skill it is augmented.  
There is no greater bond than duty, nor straighter Law than nature; and where nature enforceth obedience, there to resist, is to strive against God.  
Better is severity in nature, than contempt in nature.  
Liberal Sciences are most meet for liberal men, and good Arts, for good natures.  
Nature without learning and good bringing up, is a blind guide; learning without nature, wanteth much; and use without the two former, is unperfit.  
Nature being always in a perpetual motion, desireth to be driven to the better part, or else she suffereth herself to be weighed down as a balance to the worse.  
Nature is our best guide, whom if we follow we shall never go astray. Arist.  
Nature friendly showeth us by many signs what she would, what she seeketh, and what she desireth; but man by some strange mean waxeth deaf, and will not hear what she gently counseleth.  
Nature is a certain strength and power put into things created by God, who giveth to each thing that which belongeth unto it.  
To strive against nature, is like the monstrous brood of the earth, to make war against the Gods in heaven.  Quod satiare potest dives natura ministrat. Quod docet infraenis gloria, fine caret. Hoc generi hominum natura datum, ut qua infamilia laus aliqua forté floruerit, hanc feré qui sunt eius stirpis (quod sermo hominum ad memoriam patrum virtute celebretur) cupidissimé persequantur.  

Of Life.  
Defi. Life, which we commonly call the breath of this world, is a perpetual battle, and a sharp skirmish, wherein we are one while hurt with envy, another while with ambition, and by and by with some other vice, besides the sudden onsets given upon our bodies by a thousand sorts of diseases, and floods of adversities upon our spirits.  
LIfe is a pilgrimage, a shadow of joy, a glass of infirmity, and the perfect pathway to death.  
All mortal men suffer corruption in their souls, through vice, and in their bodies through worms.  
Man's life is more brittle than glass.  
It is a miserable life where friends are feared, and enemies nothing mistrusted.  
Whose death men do wish, his life they always hate.  
It is better not to live, than not to know how to live. Sallust.  
It is hard for a man to live well, but very easy to die ill.  
In life there is time left to speak of the encumbrances of fancy, but after death no possible means to redress endless calamity.  
If a good man desire to live, it is for the great desire he hath to do good; but if the evil desire to live, it is for that they would abuse the world longer.  
The children of vanity call no time good, but that wherein they live according to their own desire, & do nothing but follow their own filthy lusts.  
Man's life is like lightning, which is but a flash, and the longest date of years, is but a bavens' blaze.  
Men can neither enlarge their lives as they desire, nor shun that death which they abhor. Menan.  
A detestable life, removeth all merit of honourable burial.  
It is better to live in mean degree, then in high disdain.  
By life groweth continuance, and by death all things take end.  
Life and death are in the power of the tongue.  
The man that desireth life, & feareth death. aught carefully to govern his tongue.  
Life is short yet sweet. Euripides.  
Life to a wretched man is long, but to him that is happy, very short. Menander.  
Man's life is a warfare. Seneca.  
The mortal life which we enjoy, is the hope of life immortal. Aug.  
An undefiled life is the reward of age. Aug.  
No man is so old, but thinketh he may yet live an other year. Hierom.  
The breath that maintaineth life, endeth it.  
A good life, is the readiest way to a good name. Aurel.  
Better it is to be careful to live well, then desirous to live long.  
A long life, hath commonly long cares annexed with it.  
Most men in these days, will have precepts to be ruled by their life, and not their life to be governed by precepts.  
Man's life ought to be like unto an image, that hath every part perfect in it.  
Our life ought not to depend upon one only hope, no more than a ship is to be stayed with one anchor.  
fools when they hate their life, will yet desire to live, for the fear which they have of death▪ Crates.  
Man's life is lent him for a time, and he that gave it, may justly demand it when he will.  
They live very ill, who always think to live.  
To a man in misery, life seemeth too long, but to a worldly minded man living at pleasure, life seemeth too short. Chilo.  
What a shame is it for men to complain upon God, for the shortness of their life, when as they themselves, as short as it is, do through riot, malice, murders, care, and wars, make it much shorter, both in themselves and others? Theophrastus.  
— hoc est  
Vivere bis, vitâ posse priore frui.  
Est nostra uno vita quam s●millima  
Acescit, est quem reliqua parva portio.   

Of the Soul.  
Defi. The soul is a created substance invisible, incorporal, immortal, resembling the image of her Creator; a spirit that giveth life to the body whereunto it is joined, a nature always moving itself, capable of reason and the knowledge of God, to love him, as being meet to be united to him through love, to eternal felicity.  
THE greatest thing that may be said to be contained in a little room, is the soul in a man's body.  
An holy & undefiled soul, is like heaven; having for her Sun, understanding, & the zeal of justice and charity; for the Moon, faith; and her virtues for the stars.  
Every soul, is either the spouse of Christ, or the adulteress of the devil. Chris.  
The mind is the eye of the soul.  
The soul is compounded of understanding, knowledge, and sense; from which all Sciences and Arts proceed, and from these she is called reasonable.  
The soul is divided into two parts, the one spiritual or intelligible, where the discourse of reason is; the other brutish, which is the sensual will of itself, wandering where all motions contrary to reason rest, and delighting onelly to dwell, where evil desires do● inhabit.  
The actions of the soul, are will, judgement, sense, conceiving, thought, spirit, imagination, memory, understanding.  
The incomparable beauty of the soul, is prudence, temperance, fortitude, & justice.  
All the felicity of man, as well present as to come, dependeth on the soul. Clement.  
The soul is the organ and instrument of God, whereby he worketh in us, and lifteth us up to the contemplation of his divine power and nature.  
The sweetest rest and harbour for the soul, is a conscience uncorrupted.  
The Philosophers set down four powers to rule in the soul, reason, will, anger, and concupiscence; in which they lodged four virtues to every one one: prudence, justice, fortitude, and temperance.  
The soul payeth well for her hire in the body, considering what she there suffereth.  
The soul of the just man is the seat of wisdom. August.  
The body is the sepulchre of a dead soul.  
The soul is the breathing of God. Ambr.  
If thy soul be good, the stroke of Death cannot hurt thee, for thy spirit shall live blessedly in heaven. Basil.  
As they that have healthful bodies, easily endure both cold and heat, so they that have a stayed and settled soul, have the dominion over anger, grief, joy, and all other their affections. Plato.  
It is not death that destroyeth the soul, but a bad life.  
A sound soul, correcteth the naughtiness of the body.  
All men's souls are immortal, but the souls of the righteous are immortal and divine. Socrates.  
It is good to have a regard to the health of the mind, that the body thereby may be preserved from danger.  
The power of the mind is twofold; one part is in the appetite, the other in reason: which teacheth what is to be followed, and what to be eschewed. By this, reason commandeth, and appetite obeyeth.  
The diseases of the body are easy to be cured, but for the malady of the mind, no medicine can be found.  
The pleasure of the mind excelleth the pleasures of the body.  
By what other name canst thou call the soul, than God, dwelling in a man's body.  
It is as great charity to edify the soul, as sustain the body. Bernard.  
The nobility of the soul is always to be thought upon.  
The soul in the flesh is as amongst thorns. Bernard.  
The soul is the natural perfection of the body. Aurel.  
The body considereth nothing but what is present, the mind conceiveth what is past, and what is to come.  
The soul of man is an incorruptible substance, apt to receive either joy or pain, both here, and else where. Solon.  
The soul despiseth all worldly business, and being occupied only about heavenly matters, she rejoiceth greatly when she is delivered from these earthly bands.  
While the soul is in the company of good people, it is in joy; but when it is among evil men, it is in sorrow and heaviness.  
As the body is an instrument of the soul, so is the soul an instrument of God.  
The body was made for the soul, and not the soul for the body.  
Look how much the soul is better than the body, so much more grievous are the diseases of the soul, than the griefs of the body. Diogenes.  
By the justice of God, the soul must needs be immortal, and therefore no man ought to neglect it, for though the body die, yet the soul dieth not.  
The delights of the soul are, to know her Maker, to consider the works of heaven, and to know her own state and being.  Tres vitales spiritus creaui● Omnipotens, unum qui carne non tegitur: alium, qui carne tegitur, sed non cum carne moritur: ●●e●tium, qui carne tegitur, et cum carne moritur. Primus Angelorun, secundus hominum, tertius brutorum est. Anima dum vivificat corpus anima est, dum vult animus, dum scit mens, dum recolit memoria, dum rectum judicat ratio, dum spirat spiritus, dum aliquid sentit sensus est.  

Of the Senses.  
Defi. Senses are the powers of the soul & body, in number five; seeing, hearing, smelling, tasting, and touching.  

Of Seeing.  
THe eyes were given to men, to be as it were their watchtowers and sentinels, the guiders and leaders of the body.  
Of more validity is the sight of one eye, than the attention of ten ears; for in that a man seethe, is assurance, and that he heareth, may be an error.  
The piercing power of the sight, is able to read Homer's Iliads, though they were written in the compass of a nutshell.  
The sight, the affection, and the hands, are instruments to gather bribes.  
Sight increaseth compassion, and compassion calleth up care. S. P. S.  
What can saying make them believe, whom seeing cannot persuade. S. P. S.  
Sight is the riches which nature granteth to the poorest creature. S. P. S.  
A wanton eye is the messenger of an unchaste heart. Aug.  
Marcus Varro was surnamed Strabo for his quick sight, that from Libaeum a province in Sicilia, he could tell the number of the sail of ships which came out of the Haven of Carthage.  
He that is borne blind, is wiser than the deaf or dumb. Arist.  
Blindness itself commends the excellency of sight. Aug.  
The eyes are the judges & seat of the mind.  
The eye is the most precious part of the body; and therefore it is said, I will keep thee as the apple of mine eye.  
The eyes are the windows of the body, or rather of the soul, which is lodged in it.  
The sight is the chiefest sense, and the first Mistress that provoked men forward to the study and searching of knowledge and wisdom.  
By hearing not seeing we come to the knowledge of truth. Bernard.  
Hearing is the preparation of the sight. Ber.  
That which the eye seethe, the heart is often grieved at.  
The sense of the eyes answereth to the element of fire.  Nihil est difficilius quam á consuetudine oculorum mentis aciem abducere. Totius hominis debilitas est occulos perdidisse.  

Hearing.  
THe ear trieth the words, as the mouth tasteth meat.  
To whom soever at the first, the sense of hearing is denied, to them the use of the tongue shall never be granted.  
As a stone cast into the water maketh many rounds, so a sound which is begotten in the air hath his circles, which are multiplied until they come to the ear. Arist.  
The ears of a man, & the ears of an Ape are not to be moved.  
Pliny writeth a wonderful example of the sense of hearing; that the battle which was fought at Sybaris, the same day was heard at Olympia, the places being above five hundred miles distant.  
Nothing is more pleasant to the ear, then variety.  
The sense of hearing, is answerable to the element of the air.  Qui audiunt audita dicunt, qui vident plane sciunt. 
Auris prima mortis ianua, prima aperiatur e● vitae.  Bernardus.  

Smelling.  
THe sense of smelling, is merely conjoined with the sense of tasting.  
The sense of smelling, is not only for pleasure, but profit.  
Sweet smells, are good to comfort the spirits of the head, which are subtle and pure, and stinking savours are very hurtful for the same.  
Albeit every thing that smelleth well, hath not always a good taste; yet whatsoever a man findeth good to his taste, the same hath also a good smell; and that which is found to have an ill relish, the same hath also a bad smell.  
This sense of smelling, agreeth with the air and fire; because smells are stirred up by heat, as smoke by fire, which afterward by means of the air, are carried to the sense of smelling.  Non bené olet, qui semper olet. 
Odorem morum fama dijudicat colore conscientiae.  Bernardus.  

Tasting.  
THe sense of taste, is that sense whereby the mouth judgeth of all kinds of taste.  
The judgement of taste is very necessary for man's life, and especially for the nourishment of all living creatures, because all things which the earth bringeth forth, are not good for them.  
Taste (as is said before of smelling) is not only for pleasure, but also for profit.  
This sense of tasting, answereth to the element of air.  Intellectus saporum est caeteris in prima lingua, homini inpalato. 
Gustus mecratum invitat.  Euripides.  

Touching.  
THe sense of touching, answereth the element of the earth; to the end it might agree better with those things that are to be felt thereby.  
The vigour and sense thereof, aught to be close together, and throughout, and such as taketh more fast and surer hold than any of the rest.  
The sense of touching although it be the last, yet is it the ground of all the rest. Arist.  
One may live without sight, hearing, and smelling, but not without feeling.  
Sensuum ita clara judicia et certa sunt, ut si optio naturae nostrae detur, et ab ea Deus aliquis requirat, contentané scit suis integris in corruptisque sensibus, an postulet m●lius aliquid, non vidiam quod quaerat amplius.  Cic. 
Nos Aper auditu, Linx visu, Simia gustu,  
Vultur odoratu, nos vincit Aranea tactu.    

Of Children.  
De●i. Our children are the natural and true issues of ourselves, of the self same mould & temprature begot by the work of nature, and made by the power of the Almighty.  
CHildren are a blessing of God, bestowed upon man for his comfort.  
Children according to their bringing up, prove either great joy, or great grief to their parents.  
He is happy that is happy in his children.  
When we behold our children, we see a new light. Theocritus.  
A good son is a good Citizen. Stobaeus.  
That child is not bound in duty to his parents, of whom he never learned any virtuous instruction.  
Whatsoever good instructions children learn in their youth, the same they retain in their age.  
No error gives so strong assault, as that which comes armed with the authority of parents. S. P. S.  
The wicked example of a Father, is a great provocation of the son to sin.  
Nothing is better to be commended, in a Father, than the teaching of his children by good ensample, as much as by godly admonition.  
Children by their lascivious and ungodly education, grow in time to be persons most monstrous and filthy in conversation of living.  
The fault is to be imputed unto the Parents, if children for want of good bringing up, fall to any unhonest kind of life.  
As those men which bring up horses, will first teach them to follow the bridle: so they that instruct children, ought first to cause them to give ●are to that which is spoken.  
Men ought to teach their children liberal Sciences, not because those Sciences may give any virtue, but because their minds by them, are made apt to receive any virtue. Seneca.  
Those children which are suffered either to eat much, or sleep much, be commonly dull▪ witted, and unapt to learn.  
As wax is ready and pliant to receive any kind of figure or print: so is a young child apt to receive any kind of learning.  
The youngest plants well kept, become great trees, and children well brought up, most worthy men.  
The child that hath his mind more constant than his years, yields many hopes of a stayed and toward age.  
He that corrects his son, and brings him up in awe, give his son an example how to bring up his own children afterward in humble obedience.  
Children are soon pleased, and soon displeased.  
He that letteth his son run at his own liberty, shall find him more stubborn than any headstrong Colt, when he cometh to be broken.  
The best way to make thy children to love thee when thou art old, is to teach them obedience in their youth.  
Woe be to those parents, whose children miscarry through want of good education.  
Nothing either sinketh deeper, or cleaveth faster in the mind of man, than those rules which he learned when he was a child.  
The son cannot but prosper in all his affairs, which honoureth his parents with the reverence due unto them.  
When thy father waxeth old, remember the good deeds he hath done for thee when thou wast young.  
Thou hast lived long enough, if thou hast lived to relieve the necessity of thy father in his old age.  
The law of nature teacheth us, that we should in all kindness love our parents.  
The child is bound unto his father's will.  
Those children that deny dutiful obedience unto their parents, are not worthy to live.  
Solon made a law, that those parents should not be relieved in their old age, of their children, which cared not for their virtuous bringing up.  
He is a wretched father that bringeth a stepdame into the house. Quintilian.  
We ought to give good examples to children, because if they see no uncomlines, they shall be enforced to follow goodness and virtue. Xenophon.  
The Lacedæmonians answered Antipater, that they would rather die than give him their children, which he demanded for hostages: so great account made they of their education.  
Amongst the Lideans such children as were not virtuous were disinherited.  
Some have written, that at Rome in ancient time it was ordained, that children for the first fault should be told of it, for the second punished, for the third hanged, and the Father banished.  
Such as leave great riches to their children without seeing them brought up honestly, are like unto them that give much provender to young horses, but never break them at all, for so they wax fat but unprofitable. Socrates.  
He which maketh his son worthy to be had in estimation, hath done much for him although he leave him but little wealth.  
The Romans' had a good custom to put their children to those, whom they would have them to imitate.  
Children ought to learn that which they should do when they are men. Agesil.  
Cornelia counted her children to be the chiefest treasure and riches which she had.  
No punishment can be thought greatenough, for that child which should offer violence to his Parents; whom (if there were occasion offered) he should be ready to defend with loss of his own life.  
Strive not in words with thy Parents, although thou tell the truth.  
Solon being asked why he made no law for Parricides; answered, that he thought none would be so wicked.  Caereus in vitium puer est monitoribus asper. Magnam vim, magnam necessitudinem, magnam possidet religionem paternus, maternusque sanguis; ex co si qua mucula concepta est, non modo elui non potest, verum eó usque permanat ad animum ut summus furor, atque amentia consequatur eum.  

Of Youth.  
Defi. Youth is the fourth age of man, then do men grow in body, in strength, and reason, in vice and virtue; and at that age the nature of a man is known, and whereunto he bendeth his mind, which before could not be discerned, by reason of the ignorance of his age.  
YOuth that heretofore delighted to try their virtues in hard Armours, take now their whole delight and content in delicate and effeminate amours.  
Wantonness, liberty, youth, and riches, are always enemies to honesty.  
The deeds that men commit in their youth were never yet found so upright and honest, but it was thought more praiseworthy to amend them then declare them.  
Youth going to wars, aught to fear nothing but good and evil renown. Eurip.  
In the old time there were certain persons chosen out of divers good Towns, which they called Sophronists, who had a continual charge and care, to control moderate, and rule the manners of youth.  
It is very requisite, that youth be brought up in that part of learning which is called humility.  
A man followeth all his life long his first addressing in his youth; as if a tree blossom not in the spring, it will hardly bear fruit in autumn.  
As the Cipres tree, the more it is watered, the more it withereth, & the oftener it is lopped, the sooner it dieth; so unbridled youth, the more it is by grave advise counseled, or due corrections controlled, the sooner it falleth to confusion.  
Where vice is embraced in youth, there commonly virtue is neglected in age.  
Youth for the most part followeth wanton wit too wilfully, never preventing perils while they are passed, nor dreadeth dangers until they be half drowned.  
Youth fiereth his fancy with the flame of lust, and old age fixeth his affections with the heat of love.  
Young years make their account only of the glistering show of beauty, but grey hairs respect only the perfect substance of virtue.  
The mind of a young man is momentary, his fancy fading, his affections fickle, his love uncertain, & his liking as light as the wind; his fancy fired with every new face, and his mind moved with a thousand sundry motions, loathing that which of late he did love, and liking that for which his longing mind doth lust, frying at the first, and freezing at the last.  
The follies that men commit in their youth, are causes of repentance in old age.  
Cupid alloweth none in his court, but young men that can serve, fresh & beautiful to delight, wise that can talk, secret to keep silence, faithful to gratify, and valiant to revenge his mistress injuries.  
It is not love, but sorrow, not mirth, but displeasure, not taste, but torment, not delight, but despite, not joy, but annoy, not recreation, but confusion, when in a lover there is not both youth and liberty.  
The prime of youth, is as the flowers of the Pine tree, which are glorious in sight, & unsavoury in the smell.  
Youth, if it blush not at beauty, and carry antidotes of wisdom against flattery, folly will be the next haven he shall harbour in.  
He that in youth guideth his life by reason, shall in age find the ready footepath from ruin. Theopom.  
There is nothing sweeter than youth, nor swifter decreasing while it is increasing.  
Young Willows bend easily, and green wits are entangled suddenly.  
So tutor youth, that the sins of age be not imputed to thee. Pythag.  
Impardonable are their offences, that for heaping up of riches, forget to bring up their youth in honest manners.  
Youth well instructed, maketh age well disposed.  
He is most perfect, which adometh youth with virtues. Hermes.  
Noble wits corrupted in their youth with vice, are more ungracious than peasants that are borne barbarous.  
The better that a child is by birth, the better ought he in his youth to be instructed.  
The impression of good doctrine stamped in youth, no age nor fortune can outwear.  
Examples are the best lessons for youth.  
When young men will sport and recreate themselves, let them beware of riot, and remember modesty.  
The humour of youth is, never to think that good, whose goodness he seethe not. S. P. S.  
The death of youth is a shipwreck.  
Youth ought to use pleasure and recreation, but as natural ease and rest.  
The instructions which are given to youth, ought not to be tedious; for being pithy and short, they will the sooner hear them, & the better keep them.  
Young men are no less bound to their Tutors for the virtues they teach them, then to their parents for the life they gave them.  
It is most requisite, that Princes provide virtuous Tutors to instruct their children in their youth, that they may be after them the better able to govern their kingdoms.  Semper magno ingenio adolescentes refraenandi potius á gloria quam invitandi sunt, amputanda sunt plura illi aetati, siquidem efflorescit ingerij laudibus. Vicina est lapsibus juventus quia variarum aestus cupiditatum feruore calentis aetatis inflammatur.  

Of Music.  
Defi. Music is an insearchable and excellent Art, in which, by the true concordance of sounds, a sound of harmony is made, which rejoiceth the spirits, & unloadeth grief from the heart, and consisteth in time and number.  
THE most commendable end of music, is the praise of God.  
Disagreeing music and vain pastimes, are the hindrances of delight.  
The brutish part of the soul, depending of the feeding beast without reason, is that which is pleased, and ordered by sounds and music.  
Music, is fit for funerals than feasts, & rather meet for passions of anger, than dalliance and delight. Eurip.  
Music used moderately, like sleep is the bodies best recreation.  
Love teacheth music, though a man be unskilful. Plutar.  
Music is the gift of God.  
The better music, the more delighted in.  
To sing well, and to live ill, is abominable before God.  
Nothing ravisheth the mind sooner than music, and no music is more sweet than man's voice.  
There is no law to be compared with love, nor any Art to the Art of music.  
The ignorance of music hindereth the understanding of the scriptures. August.  
One day takes from us the credit of another, and one music extinguisheth the pleasure of another.  
Music and pleasure are ever counted best, when they cost dearest.  
Music overcometh the heart, & the heart ruleth all other members.  
Beauty is no beauty without virtue, nor music no music without Art.  
Music is a comfort to the mind oppressed with melancholy.  
Diversity and change, is Nature's chiefest music.  
That music looseth most his sound and grace, which is bestowed upon a deaf man.  
It is impossible with great strokes to make sweet music.  
Patience exceedeth knowledge, & music begetteth patience.  
The loud sound of Drums and Trumpets, is counted a captains warfaring music.  
Music which comforts the mind, hath power to renew melancholy. Eurip.  
Shame and danger are prides musicans.  
Hope is grieves best music, and overcomes the desires of the soul.  
Music over our souls is both Queen & Mistress.  
All things in this world, is but the music of inconstancy.  
All things love their likes, and the most curious ear the delicatest music.  
Too much speaking hurts, too much galling smarts, and too much music gluts and distempereth.  
Music is the world of sciences; for it embraceth all discipline, without which it cannot be perfect.  
Architas invented a certain musical instrument, to stay the running with of children.  
Youth ought to exercise themselves in music, and to employ their time in those harmonies which stir up to commendable operations & moral virtues, tempering desires, greediness, and sorrows; forasmuch as music consisteth in certain proportions and concord's of the voice.  
Music is the Loadstone of fellowship, the cheerful reviver of dulled spirits, & the sole delight of dancing.  
Siluestres homines, sacer interpresque Deorum,  
Caedibus et faedo victu deterruit Orphe●s.  Dictus ob id lenire tigres rabidosque leones. Vt quidam magnetes ferrum attrahunt, at Theamedes qui in Aethiopia nascitur, ferrum abigit, respuitque; Ita est musices genus, quod sidet affectus, est quod incitet.  

Of Dancing.  
Defi. Dancing is an active motion of the body, which proceedeth from the lightness of the heart; judicially observing the true time and measure of music.  
TIme & Dancing are twins, begot together; Time, the first borne, being the measure of all moving, & dancing the moving of all in measure.  
Dancing is loves proper exercise.  
Dancing is the child of music & love.  
Dancing like Love his Sire, whom painters make a boy, ever flourisheth in lusty youth.  
love brought forth the three Graces, with hand in hand, dancing an endless round, and with regarding eyes, that still beware that there be no disgrace found among them.  
Ganymede, Hebe, and the nine Muses, ride on the Zodiac for pleasing love with dancing.  
Bacchus' taught the people of East-India, to honour heaven, and heavens great rolling eye with dances.  
Duncing is the fair character of the world's consent, the heavens great figure, and the earth's ornament.  
The virgins of Basill, on the festival days, use to dance publicly, without the company and leading of men, and to sing chaste songs. And by this means effeminacy, idleness, and lasciviousness being avoided, they become the mothers of well knit and manly children. Ramus.  
King David, to show his cheerful heart for the return of the Ark, danced before it.  
Pyrrhus' play, which he invented in Crete for the soldiers to exercise themselves in Arms, wherein he taught divers gestures, and sundry shifts in movings, whence first proceeded much the use of wars, was a kind of dancing in Arms, as Dionysius Halicarnassaeus in his 7. book testifieth.  
The Ethiopians used songs of divers tunes, and dancing before they went to wars.  
The dancing of Herodias daughter, cost john Baptist his head.  
Progne the wife of Tereus, in a dance did find fit time and place to murder her son Itis.  
When the mermaids dance and sing, they mean certain death to the Mariner.  
When the Dolphin's dance, some dangerous storm approacheth.  
The soberer and wiser sort among the heathen, have utterly disliked dancing; and among the old Romans' it was counted a shame to dance.  
Dancing is the chiefest instrument of riot and excess. Sallust.  
No man being well in his wits will dance, neither will an honest man dance openly, if he might get thereby very great inheritance. Cicero.  
Semphronia a Roman Lady, although fortunate in husband & children, & famous for her knowledge in learning, yet was blemished with note of lasciviousness, for more than necessary expertness in footing a dance.  
Plato and Aristippus being invited to a banquet of Dionysius, & being both by him commanded to array themselves in purple, and to dance, Plato refused with this answer, I am borne a man, and know not how to demean myself in such womanish effeminacy. Aristippus arrayed himself in purple, & prepared himself to dance with this answer, At the solemnities of our Father Liber, a chaste mind knoweth not how to be corrupted.  
Clisthenes' King of Sicyon, having a daughter marrigeable, commanded that it should be proclaimed at the games of Olympus, that he that would be counted Clisthenes' son in law, should within threescore days repair to Sicyon. When many wooers had met together, Hippoclides the Athenian, son of Tisander seemed the fittest, but when as he had trodden the Laconic and Attic measures, and had personated them with his legs and arms, Clisthenes' stomaching it, said, O thou son of Tisander, thou hast danced away thy marriage.  
Albertus' the Emperor, father of Ladislaus, was wont to say, that hunting was the exercise of a man, but dancing, of a woman.  
Frederick the third Emperor of Rome, would often use to say, that he had rather be sick of a burning Fever, then give himself to dancing.  
Alphonsus that most puissant King of Arragon and Sicily, was wont to tax the French men of great lightness, who the more ancient in years they waxed, the more they delighted themselves with vain and frantic dancing.  
The same Alphonsus, when he had beheld a woman dance very lasciviously and impudently, Behold, quoth he, by and by Sibylla will deliver an Oracle. He reputing dancing to be a kind of franticness; Sibylla the prophetess never yielding any Oracle, except possessed first with a fury.  
The same noble King, hearing that Sci●io was want to recreate himself with dancing, said; that a dancer did differ nothing from a mad man, but only in the length of time, the one being mad so long as he liveth, the other, whilst he danceth. Alphon.  
When the same King was reproved, that albeit he had so much abhorred dancing, yet was seen openly dancing at the entertainment of Frederick the third, in the company of the Emperor and Leonor● Augusta, he answered, that he that danced, being provoked by lasciviousness and wantonness, was worthily to be esteemed a fool & frantic, but if it was done for honour's sake, he escaped some part of reprehension, because sometimes it seemeth a decorum to be frantic, and dote with great estates.  
The Roma●nes, Lace d●monians, and other well ordered Commonweals, banished out of their Countries all vain pleasures, and above all, dancing, as serving to none other use but to effeminate young men, and to allure them to vice.  
No man danceth, except he be drunk or mad. Tully.  
The virtuous Matrons by dancing, have oftentimes lost their honours which before they had long nourished; and virgins by it, learn that which they had been better never to have known. Petrarch.  
Tully finding fault with an enemy of his, called him in derision a brave dancer.  
They which love dancing too much, seem to have more brains in their wit then their head, and think to play the fools with reason. Terence.  
A lamentable tune is the sweetest music to a woful mind. S. P. S.  
Music is the sweet meat of sorrow. S. P. S.  
Men of ancient time have named dances allure, poisonings, and enticements of sathan; who by these means corrupteth us. In the Sea of histories, mention is made of an Archbishop of Magdebourg, who broke his neck dancing with a damrell.  
He danceth well to whom Fortune pypeth  
The Egyptians, Thracians, and Scythians, accounted dancing amongst their holy ceremonies, first appointed by Orpheus and Museus who excelled in that kind.  
The Romans' had certain priests, called Salijs, which danced in the honour of Mars.  
The Grecians learned to dance of Castor and Pollux, and used to dispatch their business dancing.  
Socrates which was pronounced by the Oracle of Apollo to be the wisest man in all Greece, was not ashamed in his old age to learn to dance: extolling dancing with wonderful praises.  
Dancing by an old ancient custom may be used, so as a man in the exercise thereof behave himself modestly, and not like unto a mad man.  
The Syrians before they met their enemies, would sing Ballads, and solace themselves with dancing.  
It is necessary that our footsteps be aswell ruled as our words ought to be.  
God threatened the daughters of Zion, for that they went winding and prancing, making their steps to be heard again.  Apud antiquos tanto in precio habita est saltatio, ut populi presides et antesignani presaltatorum nomine honorarentur. Saltatio non ad pudicas, sed ad adulteras pertinet.  

Of man..  
Defi. Man is a creature made of God, after his own image, just, holy, good, and right by nature, and compounded of soul and body: of soul, which was inspired of God with spirit and life, and of a perfect natural body, framed by the same power of God.  
MAn was created, to set forth the glory of his Creator, and to speak and do those things which are agreeable unto him, through the knowledge of his benefits.  
Man is nothing but calamity itself. Hero.  
Man's nature is desirous of change.  
A man may be without fault, but not without sin. Aug.  
Man was wonderfully created, but more wonderfully redeemed. Aug.  
Man is the example of imbecility, pray of time, sport of fortune and envy, the image of unconstancy, and the very seat of phlegm, choler, and rheums. Plut.  
Towns, Boroughs, and Villages, are the retreats of man's miseries, full of noisomeness, travail, and fortune. Solon.  
A good man always draweth good things out of the treasure of his heart, and a wicked man that which is wicked. Chris.  
Man is so excellent a creature, that all other creatures were ordained for his use.  
The duty of man, consisteth in knowing of his own nature, in contemplating the divine nature, and in labour to profit others.  
Man is only a breath and a shadow, and all men are naturally more inclined to evil than goodness, and in their actions as frail and unconstant as the shadow of smoke.  
The end of man's knowledge is humiliation and glory. Bonauen.  
Man wilfully minded, depriveth himself of all happiness.  
Miseries have power over man, not man over miseries.  
To the greatest men the greatest mischiefs are incident.  
Whatsoever chanceth to one man, may happen likewise to all men.  
Man by nature keepeth no measure in his actions, but is carried away through violence of his sundry affections.  
No creature but man hath any knowledge of God.  
He ceaseth to be a man, which ceaseth to be provident, and leaveth the rules of reason.  
Men at the beginning builded Towns for society and for safety; but now are wildernesses safer than popularity.  
Man hath no power over his life, but lives ignorant of the certain time of his death, even as a beast, only comforting himself with confidence.  
To every man belongeth two powers, a desire and an opinion; the first body bred, leading to pleasure, the other soul bred, leading to good things. Cicero.  
Opinion and desire, hold in man great controversies, for when opinion is victor, than he is sober, discreet, and chaste, but when desire overcometh, he is riotous, wild, and unsatiate.  
All men naturally have some love and liking of the truth.  
The perfection of a wiseman, is to join the active life with the contemplative, in a certain expectation of an immortal & most blessed life.  
All things are resolved into those things whereof they are compounded, the body of man being earth, shall return to earth, and the soul being immortal, shall enter into immortality.  
All men are by nature equal, made all of the earth by one workman, and howsoever w● deceive ourselves, as dear unto God is the poor peasant as the mighty Prince. Plato.  
Misery then seemeth to be ripe for man, when he hath age to know misery. S. P. S.  
The Philosophers knew man's imperfections, but could never attain to know the true cause of them.  
Nun vides hominum ut celsos ad cider a vultus  
Sustulerit Deus, ac sublimia finxerit ora.  
Cum pecudes volucrumque genus form asque ferarum,  
Segnem atque abscaenā passum stravisset in aluum.  
Homo non ut á matre sed ut á noverca editus est in vitam, corpore nudo et fragili, animo infirmo, ad molestias anxio, humili ad timores, molli ad labores ad libidines pravo, in quo tamen in est tanquam obrutus divinus ignis ingenij et mentis.  August.  

Of Choice.  
Defi. Choice doth belong unto the mind, and is either of the power of knowing, or of appetite; it is the will of man, and more noble part of his mind, always joined with reason.  
HE that makes his choice without discretion, doth sow his corn he wots not when, and reaps he knows not what.  
It is better to brook an inconvenience than a mischief; and to be counted a little fond, then altogether foolish.  
In choosing a wife, choose her not for the shape of her body, but for the good qualities of her mind; not for her outward person, but her inward perfection.  
He that chooseth an apple by the skin, and a man by his face, may be deceived in the one, and overshot in the other.  
He that is free, and willingly runneth into fetters, is a fool, and whosoever becometh captive without constraint, may be thought either wilful or witless.  
Election in love is beauty, in wisdom happiness.  
If the eye be the chooser, the delight is short, if the will, the end is want, if reason, the effect is wisdom. Theopom.  
If thou choose beauty, it fadeth, if riches, they wast, if friends, they wax false, if wisdom, she continues.  
Choose thy friend, not by his many vows, but by his virtuous actions: for who doth well without boast, is worthy to be counted a good man, but he that vows much, & performs nothing, is a right worldling. Chilo.  
They that hunt after glory, pursue smoke, they that choose it immoderately, have mighty desasters, but they that despise it, are true Philosophers.  
In choosing a Magistrate, respect not the riches he hath, but the virtues he enjoyeth; for the rich man in honour, feareth not to covet, the virtuous man in all fortunes is made for his Country. Solon.  
It is a presage of good fortune to young maidens, when flowers fall from their hats, falsehood from their hearts, and inconstancy from their choice.  
Choice is soon deceived in these three things, in Broker's wares, Courtiers promises, and women's constancies.  
jealousy is the fruit of rash election.  
Men choose Advocates by their many cliants, Physicians by their sundry cures, and wives by their rich possessions.  
We choose a fair day by the grey morning, the stout Moil by his sturdy limbs, but in choice of pleasure, we have no election, sith they yield no use. Bodinus.  
Horace praiseth the table, on which is nothing that hath been bought; and love that beauty wherein nothing is sophisticate.  
Zeno of all virtues made his choice of silence; for by it saith he, I hear other men's imperfections, and conceal mine own.  
All sweet choice is sour, being compared with the sour choice of sweet love.  
Who chooseth love, chooseth fear and tears.  
With credit and honour the choice of labour is profitable.  
After the choice of a momentary pleasure, ensueth an endless calamity.  
Artimesia the Queen, being demanded what choice should be used in love; quoth she, imitate the good Lapidaries, who measure not the nature of the stone by the outward hew, but by the inward virtue.  
So many Countries, so many laws, so many choices, so many several opinions.  
He that chooseth either love or royalty, will never choose a companion.  
A little pack becomes a small peddler, and a mean choice an humble conceit.  
Such a saint, such an offering, like wit, like choice.  
Electio non est de praeterito sed de futuro.  Plut. Liber esse non potest cui affectus imperant, & cupiditates dominantur.  

Of Marriage.  
Defi. Marriage being the chief ground & preservation of all societies, is nothing else but a communion of life between the husband & the wife, extending itself to all the parts that belong to their house.  
NVptiall faith violated, seldom or never escapes without revenge. Crates.  
There is no greater plague to a married woman, then when her husband dischargeth on her back all his jars, quarrels, and passions, and reserveth his pleasures, joys, and company for another.  
Let men obey the laws, and women their husband's wills. Socrates.  
Barren marriages have many brawls. Basil.  
Humble wedlock is better than proud virginity. Aug.  
It is not meet that young men should marry yet, and old men never. Diog.  
Marriage is an evil to be wished. Euripides.  
A woman without dowry hath no liberty to speak. Eurip.  
Unhappy is that man that marrieth being in poverty. Menander.  
A woman bringeth a man two joyful days, the first her marriage, the second her death. Stobaeus.  
A man in making himself fast, undoth himself.  
Old age and marriage are alike, for we desire them both, and once possessed then we repent. Theod.  
Give thy wife no power over thee, for if thou suffer her to day to tread upon thy foot, she will not stick to morrow to tread upon thy head.  
To marry without the force offancie, is to become a servile slave to sorrow.  
In the choosing of a wife, make choice of such a one whose beauty may content thine eye, but chiefly whose virtuous wisdom may satisfy thy mind; so shalt thou have neither cause to repent, nor occasion to mislike thy choice.  
The Caspians made a law, that he which married after he had passed 50. years, should at the common assemblies & feasts, sit in the lowest and vildest place; as one that had committed a fact repugnant to Nature, terming him nought else but a filthy and doting old lecher.  
He that marrieth one fair and dishonest, weddeth himself to a world of miseries, and if to one beautiful & never so virtuous, yet let him think this, he shall have a woman, and therefore a necessary evil.  
That young man doth not deserve a marriage, that with his hands doth not obtain a marriage.  
In taking a wife, it is better to fear thy choice then to end thy chance.  
Such as are desirous to marry in haste, have oftentimes sufficient time to repent at leisure,  
If thou marry in age, thy wives fresh colours will breed in thee dead thoughts and suspicion, and thy white hairs her loathsomeness and sorrow.  
A husband stepping to delight, striketh his foot oft against danger, and in seeking after content, falleth oft into perilous contention.  
Cleobulus meeting with his son Ireon solemnizing the ceremony of marriage, gave him in his hand a branch of Henbane: meaning by this, that the virtuous disposition of a wife is never so perfect, but it is interlaced with some froward fancies.  
Inequality in marriage is often an enemy to love. Bion.  
The roundest circle hath his diameter, the favourablest aspects their incident oppositions, and marriage is qualified with many trifling griefs and troubles.  
He that marries himself to a fair face, ties himself oftentimes to a fowl bargain. Bias.  
As the glistering beams of the sun when it a riseth decketh the heaven: so the virtuous dispositions of a good wife, adorneth the house.  
A good husband must be wise in words, mild in conversation, faithful in promise, circumspect in giving counsel, careful in provision for his house, diligent in ordering his goods, patrent in importunity, jealous in bringing up his youth.  
A good wife must be grave abroad, wise at home, patiented to suffer, constant to love, friendly to her neighbours, provident for her household. Theophrastus.  
Marriage with peace, is this world's paradise; with strife, this life's purgatory.  
Silence and patience, causeth concord between married couples.  
It is better to marry a quiet fool then a witty scold.  
In marriage, rather inquire after thy wives good conditions than her great dowry.  
Spiritual marriage beginneth in Baptism, is ratified in good life, and consummated in a happy death.  
Thales seeing Solon lament the death of his son, said; that for the prevention of such like troubles, he refused to be married.  
Lycurgus' noted them of infamy that refused to marry.  
He which would feign find some means to trouble himself, need but to take upon him either the government of a ship or a wife. Plautus.  
A chaste Matron, by obeying her husband's will, hath rule over him.  
The first conjunction of man's society is man and wife.  
An honest wife is the health of her husband's body.  

Qui cogitat de nuptijs, non cogitat bené:  
Cogitat enim contrabit de hinc nuptias;  
Malorum origo quum sit haec mortalibus  
Dotatam enim si forté pauper duxeris.  
Non iam ille coniugem, sed habet heram sibi  
Cuiseruit: at sipauper aliquam duxerit  
Nil afferentem, servus ille rursum erit,  
Dum victum utrique non sibi tantum parat.  
Duxitné faedam? vitam de hinc acerba erit  
At iam pigebit ingredi limen domus.  
Duxitné formosum? nihilo erit haec magis  
Sui mariti quam suae viciniae.  
Ita in aliquod necesse est, ut incidat malum.    

Of Chastity.  
Defi. Chastity is the beauty of the soul and purity of life, which refuseth the corrupt pleasures of the flesh, and is only possessed of those who keep their bodies clean and undefiled; and it consisteth either in sincere virginity, or in faithful matrimony.  
Chastity is of small force to resist, where wealth and dignity joined in league, are armed to assault.  
Pure chastity is beauty to our souls, grace to our bodies, and peace to our desires. Selon.  
Frugality is the sign of chastity. Pliny.  
Chastity in wedlock is good, but more commendable is it in virginity and widowhood.  
Chastity is a virtue of the soul, whose companion is fortitude. Amb.  
Chastity is of no account without humility, nor humility without chastity. Greg.  
It is better with Ficinus the beautiful young Roman, to deface the majesty of comely favour and beauty, then with Narcissus to be confounded with his own folly.  
Chastity is the seal of grace, the staff of devotion, the mark of the just, the crown of virginity, the glory of life, and a comfort in martyrdom.  
Chastity groweth cheap, where gold is not thought dear.  
The first degree of chastity, is pure virginity, the second, faithful matrimony.  
Idleness is the enemy to chastity.  
As humility is necessary, so chastity is honourable.  
Chastity, humility, and charity, are the united virtues of the soul.  
Chastity without charity, is a lamp without oil.  
In the wars of Caius Manlius Torquatus against the Gallogrecians, the wife of Oriagontes their Prince being taken prisoner by a Centurion, who mightily assaulted her for love, caused him to ●ec slain by her slaves after she was ransomed, and carried the lechers head as a pledge of her chastity to her barbarous husband.  
The Lady Bona of Lombardy, fearing her chastity should be assailed in her husband's absence, followed him in the holy wars in Palestine, and rescued him in many dangers, to her eternal honour.  
The daughters of Romilda, after their mother had dishonourably betrayed both her husband and Country into the hands of Cucanus King of the Vandals, having especial care of their chastities, and fearing the incestuous assaults of the Barbarians: hide pieces of raw flesh under their garment, which putrefying by heat, sent out such a stench, that the Vandals supposing it some natural defect, fled from them, and by this means they escaped their dishonour.  
Omphale of Lydia, seeing the incestuous life of those Countrymen, how heinously and tyrannously they betrayed the honours of many virgins, forcibly took the signiory of the Country, teaching them slavishly to obey, which could not virtuously govern.  
Androchia and Alcide two chaste and virtuous Theban virgins, hearing by the Oracle of Apollo, that their Country should have victory over the Orchianemians, if two of their chastest virgins would by voluntary death destroy themselves, slew themselves.  
Numa first instituted and erected a Temple to the Vestal Virgins, & ordained such a law, that those which were taken in adultery, and had betrayed their chastity, should be put into a Cave in Campo scelerato, with water, milk, and honey, and a light taper, and there buried quick.  
At the sack of Cassannova in Italy, the soldiers of Francis Sforza, bringing him a young virgin prisoner of incomparable beauty, he first attempted her with words, then with gifts, lastly with threats; and seeing none of these able to divert her from honour, he sent her raunsomlesse to her betrothed husband, endowing her with his own spoils, who was so careful of her chastity.  
Chastity and modesty, are sufficient to enrich the poorest; and wisemen in marriage, rather make choice of honesty & manners, than looseness of behaviour, with great lands and rich possessions.  
It is more commendable with Alexius, to forsake the concupiscence of the flesh, & follow the sweet contemplation of wisdom, then with unhappy Caphalus to seek the trial of faithless folk, and fall into the snares of inviolable mischief.  
Chastity is known in extremity, and crowned in the end with eternity.  
If chastity be once lost, there is nothing left praiseworthy in a woman.  
The first step to chastity, is to know the fault, the next, to avoid it.  
Though the body be never so fair, without chastity it cannot be beautiful.  
Beauty by chastity, purchaseth praise and immortality.  
Beauty without chastity, is like a Mandrake apple, comely in show, but poisonful in taste.  
Feasts, dances, and plays, are provocations to inchastity. Quintil.  
Beauty is like the flowers of the spring, and chastity like the stars in heaven.  
Where necessity is joined unto chastity, there authority is given to uncleanness: for neither is she chaste which by fear is compelled, neither is she honest, which with need is obtained. August.  
A wandering eye is a manifest token of an unchaste heart.  
Gracious is the face that promiseth nothing but love, and most celestial the resolution that lives upon chastity.  
The true modesty of an honest man, striketh more shame with his presence, than the sight of many wicked and immodest persons can stir to filthiness with their talk.  
Chastity with the rains of reason bridleth the rage of lust.  
Chastity is the treasure of the soul, and the virginity of the body.  
Do not say that thou hast a chaste mind, if thine eye be wanton, for a lascivious look is a sign of an incontinent heart.  
Amongst all the conflicts of a Christian soul, none is more hard than the wars of a chaste mind, for the fight is continual, and the victory rare.  
A chaste ear, cannot abide to hear that which is dishonest.  
— nullâ reparabilis arte  
Laese pudicitia est: deperit illa semel.  
Lis est cum formá magna pudicitiae.   

Of Content.  
Defi. Content is a quiet and settled resolution in the mind, free from ambition and envy, aiming no further than at those things already possessed.  
COntent is great riches, and patiented poverty is the enemy to Fortune.  
Better it is for a time with content to prevent danger, then to buy feigned pleasures with repentance.  
He that cannot have what he would, must be content with what he can get.  
Content is a sweet sauce to every dish, and pleasantness a singular potion to prevent a mischief.  
A merry countenance is a sign of a contented mind, but froward words are messengers of melancholy.  
Content is more worth than a kingdom, and love no less worth than life.  
The end of calamity is the beginning of content, & after misery, always ensues most happy felicity. Plut.  
A wise man preferreth content before riches, and a clear mind before great promotion.  
Misery teacheth happy content.  
What can be sweeter than content, where man's life is assured in nothing more than in wretchedness?  
Content makes men Angels, but pride makes them devils.  
Many men lose by desire, but are crowned by content. Plato.  
To covet much is misery, to live content with sufficient, is earthly felicity.  
To will much is folly, where ability wanteth; to desire nothing, is content, that despiseth all things.  
The riches that men gather, in time may fail, friends may wax false, hope may deceive, vainglory may tempt, but content can never be conquered.  
By desire we lose time, by content we redeem time. Solon.  
Content is the blessing of nature, the salve of poverty, the master of sorrow, & the end of misery.  
To live, nature affordeth, to live content, wisdom teacheth.  
Displeasures are in our own hands to moderate, and content is the procurer of peace.  
Content, though it lose much of the world it partakes much of God.  
To live to God, to despise the world, to fear no misery, and to fly flattery, are the ensigns of content.  
What we have by the world, is misery, what we have by content, is wisdom. Aur.  
The eyes quiet, the thoughts medicine, and the desires mithridate, is content.  
To be content, kills adversity if it assault, dries tears, if they flow, stays wrath, if it urge, wins heaven if it continue.  
He is perfectly content, which in extremes can subdue his own affections.  
No riches is comparable to a contented mind. Plut.  
He that is patiented and content in his troubles, preventeth the poison of evil tongues in their lavish talk.  
Content and patience, are the two virtues which conquer and overthrow all anger, malice, wrath, and backbiting.  
To live content with our estate, is the best means to prevent ambitious desires.  
— Nemo quam sibi sortem  
Seu ratio dederit, seu sors obiecerit illa  
Contentus vivit.  Horac. Vivitur parvo bené.  

Of Constancy.  
Defi. Constancy is the true and immovable strength of the mind, not puffed up in prosperity, nor depressed in adversity; it is sometimes called stability and perseverance, sometimes pertinacy, the last of the parts of fortitude.  
IT is the part of constancy to resist the dolours of the mind, and to persever in a well deliberated action. Arist.  
Constancy is the health of the mind, by which is understood the whole force and efficacy of wisdom. Cicero.  
Constancy, except it be in truth, and in a good cause, is impudency.  
He that hath an inconstant mind, is either blind or deaf.  
Constancy is the daughter of patience and humility.  
Constancy is the mean between elation and abjection of the mind, guided by reason. Plato.  
Constancy is only the Nepenthes which who so drinketh of, forgetteth all care and grief.  
Constancy ever accompanieth the other virtues, and therefore justice is defined to be a constant will, to render to every one what is right.  
Nothing in the world sooner remedieth sorrows, than constancy and patience, which endureth adversity & violence, without making any show or semblance. Agrippa.  
It is the lightness of the wit, rashly to promise what a man will not, nor is not able to perform. Cassiodorus.  
It is not enough to say what should be done, or what should not be done, but it behoveth to put it in practice.  
The blessed life is in heaven, but it is to be attained unto by perseverance.  
It is a great shame to be weary of seeking that which is most precious. Plato.  
Many begin well, but few continue to the end. jerom.  
Perseverance is the only daughter of the great King, the end and confirmation of all virtues, and the virtue without the which no man shall see God. Bern.  
Perseverance is the sister of patience, the daughter of constancy, the friend of peace, and the bond of friendship.  
Not to go forward in the way of God, is to go backward.  
The constant man, in adversity mourneth not, in prosperity insulteth not, and in troubles pineth not away.  
In vain he runneth, that fainteth before he come to the goal. Greg.  
The constant man is not like Alcibiades tables, fair without and foul within.  
Constancy hath two enemies, false good things, and false evil; false good things, are riches, honours, power, health, long life; false evil, are poverty, infamy, diseases, death.  
The only way to constancy is by wisdom.  
A constant minded man is free from care & grief, despising death, and is so resolved to endure it, that he remembreth all sorrows to be ended by it. Cic.  
Constancy is the ornament of all virtues.  
Cato rather than he would submit himself to the Tyrant Caesar, having read Plato of the immortality of the soul, slew himself.  
Pomponius Atticus was much renowned for his constancy.  
Marcus Regulus, Fabricius, Marius, Zeno, Anaxarchus, and Epichatius Laeena, for their rare and wonderful constancy, are worthy to be recorded in books of brass, & leaves of endless times.  
He is not to be reputed constant, whose mind taketh not fresh courage in the midst of extremities. Bern.  
Rarae faelicitatis est celeritas et magnitudo, rarioris diuturnitas et constantia,  Demost. Tardé aggredere, et quod aggressurus sis perseveranter prosequere.  

Of Religion.  
Defi. Religion is a justice of men towards God, or a divine honouring of him in the perfect & true knowledge of his word, peculiar only to man; it is the ground of all other virtues, and the only means to unite and reconcile man unto God for his salvation.  
NO error is so dangerous, as that which is committed in Religion, forasmuch as our salvation, quiet & happiness, consisteth thereon.  
Man was created for the service of GOD, who ought above all things, to make account of Religion.  
If it be a lewd part, to turn the travailer out of his right way, and so to hinder him in his journey, then are such as teach false doctrine much more to be detested; because through such a mischief, they lead men to destruction. August.  
Saint Augustine reproveth Varro & Pontifex Scaevola, who were of opinion, that it was very expedient men should be deceived in Religion; because that there is no felicity or certain rest, but in the full assurance thereof; and in an infallible truth, without divinity and the doctrine of GOD, none can take any principle at all in the discipline of manners.  
Polybius writeth, that nothing so much advanced the Romans', as their Religion, albeit it were not pure.  
The Word is a medicine to a troubled spirit, but being falsely taught, it proveth a poison. Bern.  
Religion is like a square or balance, it is the canon and rule to live well by, and the very touchstone which discerneth truth from falsehood.  
The ancient Fathers have given three principal marks by which the true Religion is known; first, that it serveth the true God; secondly, that it serveth him according to his Word; thirdly, that it reconcileth that man unto him which followeth it.  
The true worship of God, consisteth in spirit and truth. Chrisost.  
Where religion is, Arms may easily be brought, but where Arms are without religion, religion may hardly be brought in.  
There can be no surer sign of the ruin of a kingdom, than contempt of religion.  
There can be no true Religion where the word of God is wanting.  
Those men are truly religious which refuse the vain & transitory pleasures of the world, and wholly set their minds on divine meditations.  
He which is negligent and ignorant in the service of his Creator, can never be careful in any good cause.  
Religion doth link and unite us together, to serve with willingness one God almighty. It is the guide of all other virtues, and they who do not exercise themselves therein, to withstand all false opinions, are like those soldiers which go to war without weapons.  
The Romans' allowed the service of all Gods, and to that end builded a Temple to all Gods, called Pantheon; yet would they never receive the true God, to wit, jehovah, the Lord God of the Hebrues.  
The principal service of God, consisteth in true obedience, which the prophets call a spiritual chastity; not to serve therefrom, nor to think that whatsoever we find good in our own eyes, pleaseth him.  
The knowledge of true religion, humility, and patience, entertaineth concord. August.  
If men did know the truth, and the happiness which followeth true religion, the voluptuous man would there seek his pleasures; the covetous man his wealth, the ambitious man his glory; sith it is the only mean which can fill the heart, and satisfy their desire; it serveth us also for a guide to lead unto God, whereas the contrary doth clean withhold us from him.  
No creature is capable of religion, but only man. Basil.  
The first precept that Socrates gave to the Prince Demonicus, was Tima tun Theon, fear God.  
The first law that should be given to men, should be the increase of religion and piety.  
The chiefest oath that the Athenians took was this, In defending religion, both alone & with others, will I fight against my foes.  
The ancient Romans', through the instinct of Nature, did so reverently think of Religion, that the most noble men of Rome, sent their sons into Hetrurio to learn the manner of serving God.  
It is a very hard matter to change religion.  
Where no religion resteth, there can be no virtue abiding. August.  
True Religion is to be learned by faith, not by reason.  
Religion is in truth, not in falsehood.  
Religion is the stay of the weak, the Master of the ignorant, the philosophy of the simple, the oratory of the devout, the remedy of sin, the counsel of the just, and the comfort of the troubled.  
Pure religion & undefiled before God the Father, is this, to visit the fatherless, and widows in their adversity, and for a man to keep himself unspotted of the world.  Philosophia pernosci non potest sive Christiana veraque religione: quam prelucentem si tollis fateor ecce et clamo, ludibrium illa, vanitas, delirium. Oportet principem anté omnia esse deicolam.  

Country or Commonweal.  
Defi. Our Country is the region or clime under which we are borne, the Common mother of us all, which we ought to hold so dear, that in the defence thereof, we should not fear to hazard our lives.  
THere can be no affinity nearer than our Country. Plate.  
Men are not borne for themselves, but for their Country, parents, kindred & friends. Cicero.  
There is nothing more to be desired, nor any thing ought to be more dear to us, than the love of our Country.  
Children, parents, friends, are near to us, but our Country challengeth a greater love, for whose preservation we ought to appose our lives to the greatest dangers.  
It is not enough once to have loved thy Country, but to continue it to the end. Plut.  
Where soever we may live well, there is our Country.  
The remembrance of our Country is most sweet. Livius.  
To some men there country is their shame, and some are the shame of their country.  
Let no man boast that he is the Citizen of a great City, but that he is worthy of an honourable Country. Arist.  
We ought so to behave ourselves towards our Country unthankful, as to a mother.  
The profit of the country extendeth itself to every City of the same. Stobaeus.  
Our Country saith Cicero, affordeth large fields, for every one to run to honour.  
So dear was the love of his Country to Ulysses, the he preferred his native soil Ithaca before immortality.  
Our country first challengeth us by nature.  
The whole world is a wiseman's country.  
Necessity compelleth every man to love his country. Eurip.  
The love which we bear to our country, is not piety, as some suppose, but charity; for there is no piety, but that which we bear to God and our Parents.  
Many love their Country, not for itself, but for that which they possess in it.  
Sweet is that death and honourable, which we suffer for our Country. Horace.  
If it be asked to whom we are most engaged and own most duty, our Country and parents are they that may justly challenge it.  
The life which we own to death, is made everlasting, being lost in the defence of our Country.  
Give that to thy country which she asketh, for nature will constrain thee to yield it.  
Happy is that death, which being due to nature is bestowed upon our Country.  
Happy is that commonwealth, where the people do fear the law as a tyrant. Plato.  
A commonwealth consisteth of two things, reward and punishment. Solon.  
As the body without members, so is the commonwealth without laws. Cicero.  
Peace in a commonwealth is like harmony in music. Aug.  
Men of desert are least esteemed of in their own Country. Erasmus.  
Coriolanus bear unkind Arms against his Country. Plut.  
Nascia was most worthily renowned for the defence of his Country. Appian.  
Q. Mutius, Scaevola, & Curtius, deserved everlasting memory for loving their country.  
Nescio qua natale solum dulcedine cunctos Allicit, et memores non sinit esse sui. ovid. Omnibus qui patriam conseruaverint, adiwerint, auxerint, certus est in caelo, et definitus locus, ubi beati aevo sempiterno fruuntur.  Cicero.  

Of Hope.  
Defi. Hope is that virtue whereby the spirit of man putteth great trust in honest & weighty matters, having a certain and sure confidence in himself: & this hope must be strong lie grounded upon a sure expectation of the help and grace of God, without which, it is vain and imperfect.  
TO be clean without hope, is a hap incident to the unhappy man.  
He that will lose a favour for a hope, hath some wit, but small store of wisdom.  
Fortune may take away our goods, but death cannot deprive us of hope.  
Hopes above fortune, are the fore-poynters of deep falls.  
If thou chance to love, hope well whatsoever thy hap be.  
That which is most common is hope.  
Hope is a waking man's dream. Pyndarus.  
To put our confidence in the creature is to despair of the creator. Grego.  
Vain is hope that doth not fear God. Gre.  
This mortal life is the hope of the life immortal. Aug.  
They only hope well who have a good conscience. Aug.  
Hope is the companion of love.  
Hope cannot be without faith. Aug.  
Hope is the God of the wretched. Bernard.  
Hope grounded on God, never faileth, but being built on the world, it never thriveth.  
Hope apprehendeth things unseen, and attaineth things by continuance. Plato.  
The evenings hope may comfort the morning's misery.  
Hope is the fools God, the Merchant-mans' comfort, the soldiers companion, and the ambitious man's poison.  
Hope of life is vanity, hope in death is life, and the life of hope is virtue.  
Hope waiteth on great men's tongues, and beguileth believing followers.  
Sweet words beget hope, large protestations nourish it, and contempt kills it.  
He that supposeth to thrive by hope, may happen to beg in misery. Bion.  
The apprehension of hope, derideth grief, and the fullness of hope consumeth it.  
As all metals are made of Sulphur, so all pleasures proceed from hope.  
As the one part laboureth for the conservation of the whole body, so hope for the accomplishment of all desires.  
Sadness is the punishment of the heart, hope the medicine of distress. Crates.  
Hope is a pleasant passion of the mind, which doth not only promise us those things that we most desire, but those things also, which we utterly despair of.  
Our high hopes have oftentimes hard fortunes, and such as reach at the tree, commonly stumble at the root.  
To hope for requital of benefits bestowed, may rather be counted usury then virtue.  
A cowardly lover without hope, shall never gain fair love with good fortune.  
To hope against all hope, is the excellence of a mighty resolution.  
In a little place is hid a great treasure, and in a small hope, a boundless expectation.  
Confidence, except it be guided by modesty, and proceed from judgement, may rather be called arrogancy then hope.  
Hope, of all passions is the sweetest, and most pleasant, and hereof it is said, that hope only comforteth the miserable.  
Hope is the Governor of men. Simonides.  
Perdiccas seeing Alexander largely bestow many benefits upon his friends, asked him what he would leave for himself? he answered, hope.  
A good and virtuous man ought always to hope well, and to fear nothing.  
Hope is the beginning of victory to come, and doth presage the same. Pyndarus.  
Sola spes hominem in miserijs consolari solet.  
Miserum est timere cum s●eres nihil.   

Of Charity.  
Defi. Charity is the indissoluble band of God with us, whereby we are inflamed with the love of him, for that which we own unto him, and thereby also are induced to love our neighbours for the love of God.  
Charity is the scope of all God's commandments. Chris.  
Charity delayed, is half lost.  
Charity raunsommeth us from sin, and delivereth us from death.  
Charity increaseth faith, begetteth hope, and maketh us at one with God.  
As the body without the soul enjoyeth no life, so all other virtues without charity, are cold and fruitless.  
Charity is a good and gracious affect of the soul, whereby man's heart hath no fancy to esteem any thing in this world, before the study to know God. Hermes.  
The charitable man is the true lover of God. Severus.  
As the sun is to the world, and life to the body, so is charity to the heart.  
Charity resembleth fire, which inflameth all things it toucheth. Erasmus.  
Charity in adversity is patiented, in prosperity temperate, in passions strong, in good works quick, in temptations secure, in hospitality bountiful, amongst her true children joyful, amongst her false friends patiented.  
Charity in midst of injuries is secure, in heart bountiful, in displeasures meek, in concealing evils innocent, in truth quiet, at others misfortune sad, in virtues joyful.  
Charity in adversity fainteth not, because it is patiented, and revengeth not injuries, because it is bountiful.  
He that truly loveth, believeth, and hopeth. Aug.  
By charity one seethe the glorious light of God. Aug.  
He always hath to give that is full of charity. Bernard.  
To love with all the soul is to love wisely, to love with all the strength, is manfully to suffer for truth, to love with all our heart, is to prefer the love of God before all things that flatter us. Aug.  
The measure in loving of God, is to love him without measure. Bernard.  
Charity is the way of man to God, and the way of God to man. Aug.  
If any man wax drunk with the love of God, he is straightways apt and ready to all good; he laboureth and is not weary, he is weary and feeleth it not, the malicious mock him, and he perceiveth it not. Bernard.  
The love of God hath power to transform man into God.  
Charity maketh a man absolute and perfect in all other virtues.  
Neither the multitude of travails, nor the antiquity of service, but the greatness of charity increaseth the reward.  
God is charity, what thing is more precious? & he that dwelleth in charity, dwelleth in God, what thing is more secure? & God in him, what thing is more delectable.  
The nature of charity, is to draw all things to itself, and to make them participate of itself. Lactan.  
There is no virtue perfect without love, nor love without charity.  
Charity is never idle, but worketh for him it loveth.  
The greatest argument of godly love, is to love what God loveth.  
Charitable love is under no rule, but is Lord of all laws, and a boundless Emperor.  
There is true charity, where two several bodies have one united heart.  
Of charity mixed with mockery, followeth the truth of infamy. Pythag.  
Charity is the child of faith, and the guide to everlasting felicity.  
All charity is love, but not all love charity. Augustine.  
The filthy effects of bribery, hinder exceedingly the works of charity. Plato  
Charity causeth men to forsake sin, and embrace virtue.  
Charity is a word used of many, and understood but of a few. Cicero.  
By charity with God, we learn what is our duty towards man.  
By charity, all men, especially Christians, are linked & bound in conscience to relieve one another.  
It is the true property of a charitable minded man, lovingly to invite the poor, courteously to entreat them, and quickly to suffer them to departed.  
A poor man being in charity is rich, but a rich man without charity, is poor. Aug.  
Charity and pride doth both feed the poor; the one to the praise and glory of God, the other, to get praise and glory amongst men.  Tyrannorum vita est, in qua nulla est charitas, nulla fides, nulla stabilis benevolentiae fiducia, omnia semper suspecta et sollicita sunt, nullus locus amicitiae. Prata et arua, et pecudungreges diliguntur isto modo, quod fructus exijs capiuntur, hominis chaeritas et amicitia gratuita.  

Of Humility.  
Defi. Humility is a voluntary inclination of the mind, grounded upon a perfect knowledge of our own conditions; a virtue by the which a man in the most true consideration of his inward qualities, maketh least account of himself.  
HE that gathereth virtues without humility, carrieth dust against the wind. Greg.  
True humility commendeth other men's virtues, without malice or envy.  
As Demosthenes being demanded what was the first precept of eloquence, answered to pronounce well, being asked what was the second, answered the like, and so to the third; so of the precepts of religion the 1, 2, and 3, is humility.  
It is no commendations to be humble in adversity, but in the midst of prosperity to bear a lowly sail, deserveth great praise.  
Pride perceiving humility to be honourable, desireth oft-times to be covered with the cloak thereof; for fear least appearing always in his own likeness, he should be little regarded. Demost.  
The chief point of man's humility, consisteth in this, to subject his will unto the will of God.  
Happy is that man, whose calling is great, and spirit humble.  
The best armour of the mind is humility.  
Humility for her excelling should be the sister of true nobility. Pontanus.  
Humility is more necessary than virginity. Ber.  
Pride wageth war in the kingdom of humility. Greg.  
There are three degrees of humility; the first of repentance, the second desire of righteousness, the third works of mercy.  
Humility only is the repairer of decayed chastity.  
The easiest way to dignity is true humility.  
True discretion, is never purchased but by true humility.  
When all vices in a manner decay in age, only covetousness increaseth. Aug.  
Sith the Country which we desire to dwell in is high and heavenly, and the way thither, low lines and humility, why then desiring this Country, do we refuse the way. Aug.  
Of all virtuous works, the hardest is to be humble.  
Humility hath many times brought that to pass, which no other virtue nor reason could effect.  
To the humble minded man, God revealeth the knowledge of his truth, Ber.  
If thou desire to ascend where God the Father sitteth, thou must put on the humility which Christ the son teacheth.  
The virtue of humility, is the only repairer and restorer of decayed charity.  
Humility teacheth a man how to rule his affections, and in all his actions to keep a mean.  
By a man's outward countenance, his inward humbleness of mind is made manifest.  
Caius Marius being appointed by the people of Rome twice to triumph, would not do so, but divided the glory, between him and Catalus, his fellow officer with him.  
Dio, after he was made king of the Syracusians, would never change his accustomed fare and apparel, which he was wont to wear being a student in the University.  
The spirit of God delighteth to devil in the heart of the humble man. Erasmus.  
If thou intend to build any stately thing, think first upon the foundation of humility.  
As low lines of heart maketh a man highly in favour with God, so meekness of words maketh him to sink into the hearts of men.  
Humbleness of mind stirs up affection, augments benevolence, supports good equity, and preserveth in safety the whole estate of a Country.  
Men are not in any thing more like unto their Maker, then in gentleness and humility.  
Charity & humility purchase immortality.  
God dwelleth in heaven, if thou arrogantly lift up thyself unto him, he will fly from thee, but if thou humble thyself before him, he will come down to thee. Aug.  Humilitas animi seblimitas Christiani. Tria sunt quae radicata nutriunt humilitatem, assiduitas subiectionis, consideratio propriae fragilitatis, et consideratio rei melioris.  

Of old Age.  
Defi. Old age, the gift of heaven, is the long expense of many years, the exchange of sundry fortunes, and the school of experience.  
Sickness and old age, are the two crutches whereon life walketh to death, arresting every one to pay the debt which they own unto nature. Theopom.  
It is a vain thing for him that is old, to wish that he were young again.  
It is a lamentable thing to be old with fear, before a man come to be old by age.  
A grey beard is a certain sign of old age, but not an assured token of a good wit.  
Age ought to keep a strait diet, or else will ensue a sickly life.  
Hoary hairs are ambassadors of great experience. Chilo.  
As old folk are very suspicious to mistrust every thing, so are they likewise very credulous to believe any thing.  
Youth never runneth well, but when age holdeth the bridle.  
Age rather seeketh food for sustenance, then followeth feasts for surfeits.  
The benefit of old age is liberty. Sophocles.  
When all things by time decayeth, knowledge by age increaseth. Arist.  
Old age enjoyeth all things, and wanteth all things. Democr.  
In age we ought to make more readiness to die then provision to live; for the steel being spent, the knife cannot cut, the sun being set, the day cannot tarry, the flower being fallen, there is no hope of fruit, and old age being once come, life cannot long endure. Aurelius.  
Those that spend their youth without restraint, would lead their age without controlment.  
Beware of old age for it cometh not alone. Eurip.  
Every age of man hath end, but old age hath none. Cicero.  
In youth study to live well, in age to die well, for to die well is to die willingly. Seneca.  
Old men are young men's precedents. Chris.  
An old man hath more experience to make a perfect choice, than a young man skill in a happy chance.  
Age directeth all his doings by wisdom, but youth doteth upon his own will.  
Age having bought wit with pain and peril, foreseeth dangers and escheweth them.  
The difference between an old man and a young man is this; the one is followed as a friend to others, the other is eschewed as an enemy to himself.  
The Brachmen and Gimnosophists made a law, that none under the age of 40. should marry without the consent of their Seniors. least in making their choice without skill, the man in process of time should begin to lose, or the woman not to love.  
Old men are often envied for their virtue, but young men pitied for their vice.  
Old men by reason of their age, and weakness of their strength, are subject to sundry imperfections, and molested with many diseases. Pacunius.  
Grey hairs oft-times are entangled with love but stayless youth entrapped with lust.  
Age is more to be honoured for his wisdom, than youth commended for his beauty.  
The mind of an old man is not mutable, his fancies are fixed, & his affections not fleeting; he chooseth without intention to change, & never forsaketh his choice till death make challenge of his life.  
The old Cedar tree is less shaken with the wind then the young bramble, and age far more stayed in his affairs then youth.  
Old men are more meet to give counsel, then fit to follow wars. Bias.  
Though young men excel in strength, yet old men exceed in steadfastness.  
Though all men are subject to the sudden stroke of death, yet old men in nature seem nearest to their grave.  
Age is a crown of glory when it is adorned with righteousness, but the dregs of dishonour when it is mingled with mischief.  
Honourable age consisteth not in the term of years, neither is it measured by the date of man's days: but by godly wisdom and an undefiled life.  
Age is forgetful, and grey hairs are declining steps from strength.  
Age is given to melancholy, and many years acquainted with many dumps.  
Age speaketh by experience, and liketh by trial, but youth leaneth unto wit which is void of wisdom.  
He that will not be advised by age, shall be deceived by youth.  
Old age is the forerunner of death.  
Age and time are two things which men may forethink of, but never prevent.  
Men of age ●eare and foresee, that which youth never regardeth.  
Old folks oft-times are more greedy of coin, then careful to keep a good conscience. Bias.  
Age may be allotted to gaze at beauty's blossoms, but youth must climb the tree, and enjoy the fruit.  
Nature dareth age authority▪ 〈…〉nes of heart is the glory of all years.  
Whilst the hairs be hidden craftily, age bewrays itself.  
Children are compared to the spring-time, striplings to sommer-season, youngmen to autumn, and old men to winter.  
An old man ought to remember his age past, and to bethink himself how he hath spent his time; if he find himself faulty, in neglecting such good deeds as he might have done, he ought forthwith to be careful to spend the remainder of his life in liberality towards the poor.  
Old men are commonly covetous, because their getting days are past.  
It is a great shame for an old man to be ignorant in the principles of religion.  
An old man ought to be reverenced for his gravity, sooner than for his grey hairs.  
If young men had knowledge, and old men strength, the world would become a new paradise.  
A man aged and wise, is worthy double reverence.  
Infancy is but a foolish simplicity full of lamentations and harms, as it were laid open to a main Sea without a stern.  
Youth is an indiscreet heat, outrageous, blind, heady, violent, and vain.  
Man's estate is trouble, & vexation of mind, full of repentance, and plunged in care.  

Non est senectus (ut tu opinaris pater)  
Onus gravissimum; sed impatientius  
Qui fert, sibi ipse est author▪ illius mali;  
Patienter at qui, sibi quietem comparat.  
Dum dextere eius moribus se accomodat.  
Nec ille solum detrahit molestiam  
Accersit aliquam sed voluptatem sibi  
Si nauig andum sit quatuor per dies  
De comeatu cura nobis maxima,  
At se in senectam quid licet comparcere  
Non instruemus nos eo viatico?    

Of Death.  
Defi. Death is taken three manner of ways, the first is the separation of the soul from the body, with the dissolution of the body, until the resurrection; the second is the death of sin, sith he is said to be dead, which lieth sleeping in sin; the third is eternal death, unto which the wicked shall be condemned in the day of general judgement.  
DEath is the law of nature, the tribute of the flesh, the remedy of evils, and the path either to heavenly felicity, or eternal misery. He●●clit.  
Destiny may be deferred, but can never be prevented.  
An honourable death is to be preferred before an infamous life.  
That man is very simple, that dreadeth death because he feareth thereby to be cut off from the pleasures of this life.  
Death hath his root from sin. August.  
Death is the end of fear, and beginning of felicity.  
There is nothing more certain than death, nor any thing more uncertain than the hour of death.  
No man dieth more willingly, than he that hath lived most honestly.  
It is better to die well, then to live wantonly. Socrat.  
Death itself is not so painful, as the fear of death is unpleasant.  
Death is the end of all miseries, but infamy is the beginning of all sorrows. Plut.  
While men seek to prolong their life, they are prevented by some sudden death.  
While we think to fly death, we most earnestly follow death.  
What is he that being lusty and young in the morning, can promise himself life until the evening.  
Many men desire death in their misery, that cannot abide his presence in the time of their prosperity.  
An evil death, putteth great doubt of a good life, and a good death partly excuseth an evil life.  
The death of evil men, is the safety of good men living. Cicero.  
He that every hour feareth death, can never be possessed of a quiet conscience.  
Nothing is more like to death then sleep, who is deaths elder brother. Cicero.  
There is nothing more common than sudden death; which being considered by the great Philosopher Demonax, he therefore warned the Emperor Adrian, and such other as lived at their pleasure and ease, in no wise to forget, how in every short moment they should be no more.  
Nature hath given no better thing than death. Pliny.  
To men in misery, death is most welcome.  
Death deadly woundeth, without either dread or dalliance.  
Sith death is a thing that cannot be avoided it aught of all men the less to be feared.  
By the same way that life goeth, death cometh. Aurelius.  
The most profitable thing for the world, is the death of covetous and evil people.  
Death is life to the godly minded man, whose meditation is on divine matters, and whose hope is heaven.  
Death is common to all persons, though to some one way, and to some another.  
If we live to die, than we die to live.  
All things have an end by death, save only death, whose end is unknown.  
Death is metaphorically called the end of all flesh. Aristot.  
The last curer of diseases, is death.  
Death despiseth all riches and glory, and ruleth over all estates alike. Boetius.  
None need to fear death, save those that have committed so much iniquity, as after death deserveth damnation. Socrat.  
Wisdom maketh men to despise death, it ought therefore of all men to be embraced, as the best remedy against the fear of death. Hermes.  
So live and hope, as if thou shouldest die immediately. Pliny.  Non deterret sapientem mors, quae propter incertos casus quotidie imminet, et propter brevitatem vitae nunquam longé potest ab esse. 
Tria sunt generamortis; una mors est peccati, ut anima quae peccat morte morietur; altar a mistica, quando quis peccato moritur et Deo vivit: tertia, qua cursum vitae buius explemus.  Aug.  

Of Time.  
Defi. Time is a secret and speedy consumer of hours and seasons, older than any thing but the first, and both the bringer forth, and waster of whatsoever is in this world.  
THere is no sore which in time may not be saved, no care which cannot be cured, no fire so great which may not be quenched, no love liking fancy or affection, which in time may not either be repressed or redressed.  
Time is the perfect herald of truth. Cic.  
Time is the best Orator to a resolute mind.  
Daily actions are measured by present behaviour.  
Time is the herald that best imblazoneth the conceits of the mind.  
Time is the sweet Physician, that alloweth a remedy for every mishap.  
Time is the Father of mutability.  
Time spent without profit, bringeth repentance, and occasion let slip when it might be taken, is counted prodigality.  
There is nothing among men so entirely beloved, but it may in time be disliked, nothing so healthful, but it may be diseased, nothing so strong but it may be broken, neither any thing so well kept, but it may be corrupted.  
Truth is the Daughter of Time, and there is nothing so secret, but the date of many days will reveal it.  
In time the ignorant may become learned, the foolish may ●e made wise, and the most wildest wanton, may be brought to be a modest Matron. Bi●s.  
The happier our time is, the shorter while it lasteth. Pliny.  
Say not that the time that our forefathers lived in, was better than this present age. Virtue and good life, make good days, but abundance of vice corrupted the time. jerom.  
Nothing is more precious than time, yet nothing less esteemed of. Bern.  
As oil though it be moist, quencheth not fire, so time though never so long, is no sure 〈…〉 t for sin.  
As a sparkle raked up in cinders, will at last begin to glow and manifest flame; so treachery hid in silence, and obscured by time, will at length break forth, and cry for revenge.  
Whatsoever villainy the heart doth think and the hand effect, in process of time the worm of conscience will bewray.  
Time draweth wrinkles in a fair face, but addeth fresh colours to a fresh friend.  
Things past, may be repent, but not recalled. Livius.  
A certain Philosopher being demanded what was the first thing needful to win the love of a woman? answered, opportunity. Being asked what was the second, he answered, opportunity; and being demanded what was the third, he still answered, opportunity.  
Delays oftentimes bring to pass, that he which should have died, doth kill him which should have lived. Clem. Alex.  
Procrastination in peril, is the mother of ensuing misery.  
Time and patience, teacheth all men to live content.  
Take time in thy choice, and be circumspect in making thy match, for nothing so soon gluts the stomach as sweet meat, nor sooner fills the eye, than beauty.  
Opportunities neglected, are manifest signs of folly.  
Time limitteth an end to the greatest sorrows.  
Actions measured by time, seldom prove bitter by repentance.  
Reason oft-times desireth execution of a thing which time will not suffer to be done; not for that it is not just, but because it is not followed.  
Many matters are brought to a good end in time, that cannot presently be remedied with reason.  
Time is life's best counsellor. Antist.  
Time is the best governor of counsels.  
Time trieth what a man is, for no man is so deep a dissembler, but that at one time or other he shall be easily perceived.  
Time maketh some to be men, which have but childish conditions.  
A little benefit is a great profit, if it be bestowed in due time. Curtius.  
Times daily alter, and men's minds do often change.  
Time is so swift of foot, that being once past, he can never be overtaken.  
The forelocks of time, are the deciders of many doubts.  
Time in his swift pace, mocketh men for their slowness.  

Non est, crede mihi, sapientis dicere, vivam;  
Sera nimis vita est crastina, vive hody.  
Omnia tempus edax depascitur, omnia carpit:  
Omnia sede movet, nec sinit esse diu.    

Of the World.  
Defi. This word world, called in greek Kosmos, signifieth as much as ornament, or a well disposed order of things.  
HE that cleaveth to the customs of the world, forsaketh God.  
Cicero and the Stoics, were of opinion, that the world was wisely governed by the Gods, who have care of mortal things.  
The world is vain, & worldly joys do fade, but heaven alone for godly minds is made.  
He that trusteth to the world, is sure to be deceived. Archim.  
The disordinate desire of the goods of this world, begetteth self-love.  
Our honours and our bodily delights, are worldly poisons to infect our souls.  
The world seduceth the eye with variety of objects; the sent with sweet confections, the taste with delicious duties; the touch with soft flesh, precious clothing, and all the inventions of vanity.  
He that morti●ieth his natural passions, is seldom overcome with worldly impressions. Greg.  
No man that loveth the world, can keep a good conscience long uncorrupted.  
The worldly man burneth in heat of desire, is ravished with the thought of revenge, enraged with the desire of dignity; briefly, never his own, 〈…〉 he leave the world.  
This world, tho●gh never so well beloved, cannot last always.  
This world is the chain which fettereth men to the devil, but repentance is the hand which lifteth men up to God.  
This world is but the pleasure of an hour, and the sorrow of many days. Plato.  
The world is an enemy to those whom it hath made happy. Aug.  
The world is our prison, and to live to the world, is the life of death.  
The delights of this world, are like bubbles in the water, which are soon raised, and suddenly laid.  
The world hateth contemplation, because contemplation discovereth the treasons and deceits of the world. Erasmus.  
We may use the world, but if we delight in it, we break the love we should bear to him that created it.  
He that loveth the world, hath incessant travail, but he that hateth it, hath rest.  
Man hath never perfect rest or joy in this world, neither possesseth he always his own desire.  
The world hath so many sundry changes in her vanity, that she leadeth all men wandering in unsteadfastness.  
He which seeketh pleasures from the world, followeth a shadow, which when he thinketh he is surest of, it vanisheth away, and turneth to nothing. Socrat.  
The world, the flesh, and the devil, are three enemies that continually fight against us, & we have great need to defend us from them.  
The vanities of this world, bewitch the minds of many men.  
God created this world, a place of pleasure and reward; wherefore such as suffer in it adversity, shall in another world be recompensed with joy. Hermes.  
He which delighteth in the world, must either lack what he desireth, or else lose what he hath won with great pain.  
He that is enamoured of the world, is like one that entereth into the Sea; for if he escape perils, men will say he is fortunate, but if he perish, they will say he is wilfully deceived.  
He that fixeth his mind wholly upon the world, looseth his soul; but he that desireth the safety of his soul, little or nothing regardeth the world.  
After the old Chaos was brought into form, the Poets feign that the world was divided into four ages; the first was the golden age, the second was the silver age, the third, the brazen age, and the fourth, the iron age; all which may be more largely read of in the first book of Ovid's Metamorphosis.  
The world in the four ages thereof, may be compared unto the four seasons of the year; the first resembling the spring-time, the second, summer, the third, autumn, and the fourth, winter. Perdiccas.  
He that yieldeth himself to the world, aught to dispose himself to 3. things which he cannot avoid. First to poverty, for he shall never attain to the riches that he desireth; secondly, to suffer great pain & trouble; thirdly, to much business without expedition. Solon.  
Mundus regitur numine deorum estque quasi communis urbs et civitas omnium.  Cicero. Mundus magnus homo, homo parvus mundus esse dicitur.  

Of Beginning.  
Defi. Beginning is the first appearance of any thing, and there can be nothing without beginning, but only that Almighty power, which first created all things of nothing.  
Evil beginnings, have most commonly wretched end.  
In every thing the greatest beauty is to make the beginning plausible and good.  
It is better in the beginning to prevent, than in the exigent to work revenge.  
That thing never seemeth false, that doth begin with truth.  
The preface in the beginning, makes the whole book the better to be conceived.  
Nature is counted the beginning of all things, death the end. Quintil.  
To begin in truth, and continue in goodness, is to get praise on earth, and glory in heaven.  
The beginning of superstition, was the subtlety of sathan; the beginning of true religion, the service of God.  
There is nothing wisely begun, if the end be not providently thought upon.  
Infants begin lice with tears, continue it with travails, and end it with impatience.  
A foolish man beginneth many things, and endeth nothing.  
The beginning of things is in our own power, but the end thereof resteth at God's disposing. Stobaeus.  
Never attempt any wicked beginning in hope of a good ending.  
The most glorious and mighty beginner, is GOD, who in the beginning created the world of nothing.  
Small faults not hindered in the beginning, amount to mighty errors ere they be ended.  
A work well begun, is half ended. Plato.  
In all works, the beginning is the chiefest, and the end most hardest to attain.  
The beginning, the mean, and the end, is a legacy which every one enjoyeth.  
Sudden changes have no beginning.  
Nothing is more ancient than beginning.  
That which is between the beginning and the end, is short. Greg.  
The fear of God, is the beginning of wisdom. Sirach.  
The beginning of all things are small, but gather strength in continuance.  
The beginning once known, with more ease the event is understood.  
Begin nothing before thou first call for the help of God; for God whose power is in all things, giveth most prosperous furtherance and happy success, unto all such acts as we do begin in his name.  
Take good advisement ere thou begin any thing, but being once begun, be careful speedily to dispatch it.  
He that preventeth an evil before it begin, hath more cause to rejoice then to repent.  
Take good heed at the beginning to what thou grantest, for after one inconvenience another will follow.  
Begin to end, and ending, so begin,  
As entrance to good life, be end of sin.  
Principijs obsta, seró medicina paratur  
Cum malaper longas invaluere moras.  Principij nulla est origo, nam ex principio oriuntur omnia, ipsum autem nulla ex re alia nasci potest.  

Of Ending.  
Defi. The end is that whereto all things are created by GOD, which is, the glory of his Name, and salvation of his Elect; albeit the order which he observeth, the cause, reason, and necessity of them, are hid in his secret counsel, and cannot be comprehended by the sense of man.  
THE end of this world, is a good man's meditation; for by thinking thereon, he preventeth sin. Basil.  
The end of trouble bringeth joy, & the end of a good life, everlasting felicity.  
What thing soever in this world hath a beginning, must certainly in this world have also an ending.  
The last day hath not the least distress.  
Felicity is the end and aim of our worldly actions, which may in this life be described in shadows, but never truly attained but in heaven only.  
Nothing is done, but it is done to some end. Arist.  
The end of labour is rest, & the end of foolish love repentance.  
The end is not only the last, but the best of every thing. Arist.  
The end of every thing is doubtful. ovid.  
The end of war is a just judge. Livius.  
As there is no end of the joys of the blessed, so is there no end of the torments of the wicked. Greg.  
The end of this present life, aught to have respect to the beginning of the life to come. Bernard.  
The end we hope for, is ever less than our hopes.  
What was doubtful in the beginning, is made certain by the end thereof. Hugo.  
Seeing the event of things do not answer to our wills, we ought to apply our wills to the end of them. Arist.  
The end of a dissolute life, is most commonly a desperate death. Bion.  
Our life is given to use and to possess, but the end is most uncertain and doubtful.  
The end of sorrow is the beginning of joy.  
At the end of the work, the cunning of the workman is made manifest.  
Good respect to the end, preserveth both body and soul in safety.  
Before any fact be by man committed, the end thereof is first in cogitation.  
Many things seem good in the beginning, which prove bad in the end.  Exitus acta probat, careat successibus opto Quisquis ab eventu facta notanda putat. Multi laudantur in principio, sed qui ad finem prefeverat, beatus est.  

Of Day, or Light.  
Defi. The word Dies which signifieth day, is so called, quod sit divini operis, it is Gods fair creature, and the cheerful comfort of man, who by his word made the light thereof to beautify it to the world's end.  
THose children which are borne between the four and twenty hours of midnight, and midnight, with the Romans are said to be borne in one day.  
Numa Pompilius, as he divided the year into Months, so he divided the month into days, and called them Festos, profestos, and Intercisos, the first dedicated to the gods, the next to men, for dispatching of their business; the last as common for their Gods as men.  
A day natural hath twenty & four hours, a day artificial, hath twelve hours.  
The day beginneth with the Egyptians at sun-setting, and with the Persians at the sun-rising.  
The Athenians count all the time from the setting of the sun, till the setting of the sun again, but one day.  
The Babylonians count their day from the sun rising in the morning, till the sun rising the next day.  
The Vmbrians, an ancient people in Italy, count their day from noontide, till no one-tide next following.  
The wicked and evill-living man, loveth darkness, and hateth the light.  
One day taketh from us, the credit that another hath given us, and the last must make reckoning of all the rest past.  
By daily experience we wax wiser & wiser.  
He that refuseth to amend his life to day, may happen to be dead ere to morrow. Aure.  
Let no day be spent without some remembrance how thou hast bestowed thy time.  
Vespasian thought that day lost wherein he ●ad not gotten a friend.  

One day the hardy brood  
Of Fabius sent to fight,  
Thus sent one day,  
Did see them nobly dead ere night.   
The Romans called jupiter Diespiter, which signifieth the father of the day, or light.  
Light is sometimes taken for day, and darkness for night.  
No day cometh to man, wherein he hath not some cause of sorrow. Quintil.  
The entrance of adolescency is the end of infancy, man's estate the death of youth, and the morrow days birth, the overthrow of this days pride.  
Light is the Queen of the eyes. Aug.  
GOD in the beginning made two great lights, one for the day another for the night.  
Day is the image of life, night of death. Aug.  
The pleasure of the day, is the sun, called of the Philosophers the golden eye, and heart of heaven.  
The light of learning, is the day of the mind. Aug.  
Every day that passeth, is not to be thought as the last, but that it may be the last. Seneca.  
The sun melteth wax, and hardeneth clay.  

Abbreviare dies poteris producere nunquam,  
Abbreviare tuum est sed prolong are tonantis.  
Optima quaeque dies miseris mortalibus evi  
Prima fugit: subeunt morbi tistisque senectus  
Et labour, et durae rapit inclementia mortis.    

Night or Darkness.  
Defi. Night is the hours of rest and peace after labours, being commonly that part of the day natural in which the sun is hidden from us cheering the Antipodes.  
THe longer the night is in coming, the more it is desired of the oppressed, yet no sooner seen than wished to be departing.  
Night is the benefit of nature, and made for man's rest. Livius.  
Suspicion and fear are nights companions.  
This our life is as it were night. Aug.  
Darkness is not evil, but in comparison of the light. Aug.  
Every light hath his shadow, and every shadow of night a succeeding morning.  
The darkness of our virtues, and not of our eyes, is to be feared. Aug.  
It is not darkness, but absence of the light that maketh night.  
Darkness cannot be seen. Aug.  
The breath we breath in the morning, is often stopped and vanished before night.  
Night followeth day, as a shadow followeth a body. Arist.  
Night is more comfortable to the miserable than the day.  
Night is the cloak to cover sin, and the armour of the unjust man. Theophr.  
Night which is the nurse of ease, is the mother of unquiet thoughts.  
Night which is all silence, hears all the complaints of the afflicted.  
The deeded of the night are loathsome to the day, neither hath light to do with darkness.  
Night is wars enemy; yet is it the only finder out of martial stratagems.  
A dark night, and a deadly resolution, begets cause of the days lamentation.  
Night which is most foul, begets day which is most fair, a contrary of a contrary.  
Night begets rest, and rest is the refreshing of tired spirits.  
What ever is overwearied by the days exercise, is as it were new borne by the night's rest and quiet. Tully.  
Night and sin hold affinity, and jointly aid each other.  
It is impossible to wear out the day in travail, if some part of the night be not spent in rest.  Vt ingulent homines surgunt de nocte latrones ut teipsum serves non expergisceris. Horatius. Interiores tenebrae caecitas mentis exteriores infernus.  

Of Wickedness.  
Defi. Wickedness is any sin, vice, or evil, committed or imagined in the whole course of our lives, and the mean by which we lose God's favour, and expose ourselves to the danger of hell fire.  
THe prosperity of evil men, is the calamity of the good.  
When wicked men rejoice, it is a sign of some tempest approaching.  
It is the corruption of the good to keep company with the evil.  
Rejoice as often as thou art despised of evil men, and persuade thyself that their evil opinion of thee is most perfect praise.  
Ill men are more hasty than good men be forward in prosecuting their purpose.  
He that worketh wickedness by another, is guilty of the fact committed himself. Bias.  
It is better to destroy the wickedness itself then the wicked man.  
Unexperienced evils do hurt most.  
The remembrance of evil things is to be observed by the contemplation of good matters.  
Philip K. of Macedon, assembled together the most wicked persons, and furthest from correction of all his subjects, and put them into a Town which he builded of purpose, calling it Poneropolis, the City of wicked persons.  
Continuance of evil doth in itself increase evil. S. P, S.  
A wicked life is the death of the soul. Chris.  
Who can be more unfortunate than he which of necessity will needs be evil?  
Who soever he be that spareth to punish the wicked, doth thereby much harm to the good. Anachar.  
It is a praise to the godly, to be dispraised of the wicked, and it is likewise a dispraise to be praised of them.  
Sin blindeth the eyes of the wicked, but punishments open them. Greg.  
The wicked man is daily drawn to punishment, and is ignorant thereof.  
The mind of an ill disposed person, is more unstable than the superficies of the water.  
When wicked men be in the midst of all their jollity, than some misfortune comes knocking at the door.  
When the evil man would seem to be good, then is he worst of all.  
He is evil, that doth willingly associate himself with wicked men.  
Wicked men are the devils shadows.  
Virtue is health, but vice is sickness. Plato.  
The wicked man attempteth things impossible. Arist.  
The wicked man is ever in fear. Plato.  
He wrongeth the good that spareth the wicked.  
A good sentence proceeding from a wicked man's mouth, looseth his grace.  
The progeny of the wicked, although it be not wholly infected, yet it will savour something of the father's filthiness.  
As virtue is a garment of honour, so wickedness is a rob of shame.  
Cursed is that man, that knoweth not to be a man, but by his wickedness is far otherwise then he should be.  
He that intendeth not to do good, should refrain from doing evil; but it is counted evil if we refrain to do good.  
Purify thine own wickedness, then prate of others sins.  
All things are tolerable, except extreme wickedness.  
The wickedness that is done by the permission of a Prince, shall be reckoned unto the Prince for his sin.  
The wicked man, in a monstrous kind of pride never heard of before, glorieth & boasteth of his evil deeds.  
Nothing maketh men more miserable than wickedness and impiety.  
A man shall be marvelously moved to goodness, if he do but remember the pleasures coming from the same to be continual, not transieory; and again, if he remember the pleasures springing from wicked things, he shall find them mingled with grief and vexation; the pleasure passeth, but the pain endureth.  
When a man doth subject himself to the wicked affections of his own mind, he doth weaken and cut in sunder the strings of understanding. Cicero.  
Wicked counsel is most hurtful to the giver.  
In good things, nothing is either wanting or superfluous; which made the Pythagorians say, that wickedness could not be comprehended, but godliness might.  
The ways to wickedness are many, plain, and common, but to goodness are not many, but one, and that same is hard to find, because it is but little trodden,  Non ob ●● solum incommodo, quae eveniunt improbis, fugienda est improbitas: sed multo etiam magis, quod cuius in animo versatur, nunquam sinit eum respirare, nunquam acquiescere. Si impietas improbé molita quippiam est, quamuis occulté fecerit, nunquam tamen confidet id fore semper occultum; plerumque enim improborum facta primo suspicio insequitur: deinde sermo atque fama: tum accusatorum judex, multi etiam se judicant.  

Of Infamy.  
Defi. Infamy is the livery of bad deserts in this world, and that which for our malignities and evil doings, staineth our names, and our successions with a perpetual disgrace, through the report of our misdeeds and unjust attempts.  
SHame and dishonour are the greatest preventors of mishap.  
Infamy galleth unto death, and liveth after death.  
Infamy and shame are inseparable sequels of adultery.  
That man is very wicked and unhappy, whose life the people lament, and at whose death they rejoice. Solon.  
There is no greater infamy, then to be lavish in promise, and slack in performance.  
Begging is a shameful course, and to steal is a great blot of dishonour.  
He that hath borne sail in the tempest of shame, may ever after make a sport of the shipwreck of his good name.  
Infamy is so deep a colour, that it will hardly be washed off with oblivion.  
Such as seek to climb by privy sin, shall fall with open shame.  
They that covet to swim in vice, shall sink in vanity. Crates.  
Greater is the shame to be accounted an harlot, than the praise to be esteemed amiable.  
The infamy of man is immortal. Plautus.  
It were great infamy to the person, and no small offence to the Commonweal, to behold a man basely toiling that deserveth to govern, and to see him govern, that deserveth to go to plow.  
Shame is the end of treachery, and dishonour ever foreruns repentance.  
What is once spotted with infamy, can hardly be worn out with time. Aurel.  
When the string is broken, it is hard to hit the white; and when a man's credit is called in question, persuasions can little prevail.  
An honourable man should never die, and an infamous man deserveth not to live.  
The infamous man is only miserable, for good men will not believe him, bad will not obey him, no man accompany him, and few befriend him.  
As beauty adorneth wealth, maintaineth honour and countenance; so infamy woundeth all.  
The occasions and greatness of infamy, are better untried then known.  
The tongue is the readiest instrument of detraction and slander.  
Every inferior doth account that thing infamous, wherein he seethe his superior offend.  
It is infamy to seek praise by counterfeit virtue.  
It is infamy to dispraise him that deserveth well, because he is poor, & to commend the unworthy because he is rich.  
He that by infamy slandereth his friend, is most monstrous.  
To be praised of wicked men, is as great infamy as to be praised for wicked doing.  
Pride is the cause of hatred, and sloth of infamy.  
The life of a noted infamous man is death.  
Cicero inveighing against Catiline, saith, thy naughty and infamous life, hath so obscured the glory of thy predecessors, that although they have been famous, yet by thee they will come to oblivion.  
Dyonisius, as long as he perceived himself to be well reported of, he was a good man, but when the privy talk to his defamation came to his ears, he forsook all goodness, and became a most cruel tyrant.  
If a man's good name be not polluted, although he have nothing else, yet it stands him in more stead than the possession of very great riches.  Emori praestat per virtutem quam per dedecus vivere. Quis honorem, quis gloriam, quis laudem, quis ullum decus tam unquam expetit, quam ut ignominiam, infamiam, contumeliam dedecus fugiat.  

Of Dishonesty.  
Defi. Dishonesty is an act which engendereth it own torment from the very instant wherein it is committed; and with the continual remembrance thereof, filleth the soul of the malefactor with shame and confusion.  
HE that is disposed to mischiefs, will never want occasions.  
Dishonesty ruinates both fame and fortune.  
Shame is the handmaid to dishonest attempts. Crateus.  
The insatiate appetite of gluttony, doth obscure the interior virtues of the mind.  
He that fears not the halter, will hardly become true, and they that care not for suspect, are seldom honest.  
It is a dishonest victory that is gotten by the spoil of a man's own country. Cicero.  
There never riseth contention in a Commonweal, but by such men as would live without all honest order.  
The evil inclination of men, may for a time be dissembled, but being once at liberty, they cannot cloak it.  
Many times the wicked bear envy unto the good, not because the virtuous suffer them to do well, but for that they will not consent with them to do evil.  
Many be so malicious and perverse, that they take more delight ●o do evil unto others, then to receive a benefit unto themselves.  
If he be evil that giveth evil counsel, more vild is he that executeth the same.  
Nothing is profitable which is dishonest. Tully.  
Then is mischief at the full ripeness, when as dishonest things be not only delightful in hearing, but also most pleasant in practice; and there is no remedy to be hoped for, where common vices are counted virtues.  
A man given to dishonesty, can neither be friend to himself, nor trusty to another.  
The overthrow of a Commonwealth, is the dishonesty of the Rulers.  
Dishonesty is the serpent of the soul, which spoileth men of their ornaments and heavenly apparel.  
All things are tolerable, save those things which are dishonest.  
Caliste's the harlot, said she excelled Socrates, because that when she was disposed, she could draw his auditors from him; no marvel saith he, for thou allurest them to dishonesty, to which the way is ready, but I exhort them to virtue, whose way is hard to find.  
Honesty is joined with misery, dishonesty with all kind of worldly felicity; but the misery which we suffer for honesty, shall be turned to everlasting comfort; and that felicity gotten by dishonesty, shall be changed into perpetual torment.  

Saepé diespiter neglectus  
Incaesto addidit integrum  
Ra●o antecedentem scelestum  
Deseruit pede poena claudo.   

Disce bonas artes moneo romana juventus  
Sit procul omne nefas, ut ameris amabilis esto.    

Vices in general.  
Defi. Vice is an inequality and jarring of manners, proceeding from man's natural inclination, to pleasure and naughty desires.  
A Man seldom repenteth his silence, but he is often sorrowful for his hasty speeches. He that is rooted in sin, will hardly be by good counsel reform.  
Who doubts of God with Protagoras, is an infidel; who denieth God with Diagoras, is an Epicure and a devil.  
Consent and sin are both of one kind.  
Vice is the habitude of sin, but sin is the act of the habitude.  
He that pampers his flesh, doth nourish many worms. Demonax.  
Excessive sleep is found the body's foe.  
Lust bringeth short life, prodigality wretched life, and perseverance in sin eternal damnation.  
As by nature some men are more inclined to sickness then othersome, so one man's mind is more prone than another's to all unrighteousness.  
The sickness of our age is avarice, the errors of our youth inconstancy. Theopom.  
Craft putteth on him the habit of policy, malice the shape of courage, rashness the title of valour, lewdness the image of pleasure; thus dissembled vices seem great virtues.  
Where elders are dissolute & past gravity, there the younger sort are shameless, & past grace.  
Every vice fighteth against nature.  
Vice ruleth where gold reigneth. Greg.  
We ought not to hate the man, but his vices. August.  
There are more vices than virtues. Greg.  
Riches gotten with craft, are commonly lost with shame.  
Folly in youth, & negligence in age, breeds at length woe to both; the one ending in sorrowful grief, the other in lamentable misery.  
Where youth is void of exercise, there age is void of honesty.  
Flattery & soothing great men in their humours, getteth more coin then true speeches can get credit. Bias.  
Fair faces have gotten foul vices, strait personages crooked manners, & good complexions, bad conditions.  
A merry mind doth commonly show a gentle nature, where a sour countenance ●s a manifest sign of a froward disposition.  
Sobriety without sullenness, is commen●lable, and mirth with modesty delectable.  
Every vice hath a cloak, & creepeth in under the name of virtue.  
We ought to have an especial care, lest ●hose vices deceive us which bear a show of virtue.  
Craft oftentimes accompanieth policy, too much austerity temperance, pride a resolute mind, prodigality liberality, fortitude temerity, and religion, superstition.  
What Nation doth not love gentleness, thankfulness, and other commendable parts in a man? Contrarily, who doth not hate a proud, disdainful, unhonest, and unthankful person?  Cum ●aleamur satis magnam vim esse in vitijs ad miseram vitam, fatendum est etiam eandem vim in virtute esse ad beatam vitam contrariorum enim contraria sunt consequentia. Qui voluptatibus ducuntur, et se vitiorum illecebris et cupiditatum lenocinijs dediderunt, missos faciant honores, nec atting ant rempublicam, patianter viros fortes labour, se otio suo perfrui.  

Of Ingratitude.  
Defi. Ingratitude is that which maketh men impudent, so that they dare join together t● hurt those which have been their best friends▪ and them to whom they are bound, both by blood, nature, and benefits.  
INgratitude challengeth revenge by custom, and is a vice most hateful both before God and man.  
Ingratitude for great benefits, maketh men to despair of recompense, and of faithful friends causeth them to become mortal foes.  
Impudence is the companion of that monster ingratitude. Stobaeus.  
He is unthankful, that being pardoned sinneth again.  
There can be no greater injury offered to a free mind and a bashful face, then to be called unthankful; sith such reproaches sink most deeply into the reputation of honour.  
Ingratitude springeth either from covetousness or suspect. Theophr.  
It is a shameless and unthankful part, always to crave, and never to give. martial.  
Prince's rewarding nothing, purchase nothing; and desert being neglected, courage will be unwilling to attempt.  
Benefits well bestowed, establish a kingdom, but service unrewarded, weakeneth it. Archim.  
The nature of man is ambitious, unthankful, suspectful, not knowing rightly how to use his friends, or with what regard to recompense his well-willers for their benefits bestowed.  
Anthony in the time of Vespasian, when he was proclaimed and named Emperor, after all his services against the Vitellians, & after he had recovered Rome, was suspected by Mutianus, brought to Rome without authority; and visiting Vespasian in Asia, he was so coldly entertained that he died very shortly after, not only disgraded and disgraced, but also most desperately.  
'tis better to be borne foolish, then to understand how to be unthankful.  
The ingratitude of the Romans' towards Scipio, was by reason of the conceived suspect of his fortunes, the suddenness of his expedition, and the greatness of his enemies. All which forced a wound in the greatest wits, & a dread in all sorts of people.  
Cato Priscus, having deserved well of the Romans', was disgraced by them, for this only cause, because his oppugner said, that that City could not be free, where there was a Citizen which was feared of the Magistrate,  
Ingratitude looseth all things in himself, in forgetting all duties to his friend.  
To do good to an unthankful body, is to sow corn on the sand.  
Two contraries give light one to the other, and ingratitude and thankfulness, are best discerned one by the other.  
There is no affection among men so firmly placed, but through unthankful dealing it may be changed to hatred. Bias.  
Two heads upon one body, is a monstrous sight, but one unthankful heart in a bosom, is more odious to behold. Bias.  
There cannot be a greater occasion of hatred, then to repay good turns with unthankful dealing.  
The unthankful man, hath ever been accounted a more dangerous buyer than the debtor. Cognet.  
The ungrateful man is of worse condition than the serpent, which hath venom to annoy other, but not himself.  
'tis better never to receive benefit, then to be unthankful for it.  
Thankfulness doth consist in truth and justice; truth doth acknowledge what is received, and justice doth render one good turn for another. Stobaeus.  
He is unthankful with whom a benefit perisheth, he is more ungrateful, which will forget the same, but he is most unthankful, that rendereth evil for the good he hath received. Bias.  
He which receiveth a benefit, should not only remember it, but requite the same, liberally and fruitfully, according to the nature of the earth, which rendereth more fruit than it receiveth seed. Quintil.  
Homer as it is written in his life, did never forget to requite a benefit received; and oftentimes gave thanks to his good benefactors, Mentor, Phenius, Tychius, and Mentas; who relieved him in his miseries.  
The Egyptians, of all vices most abhorréd ingratitude, in which, as Tully saith, all wickedness is contained.  
Thou canst not call a man by a worse name, then to say he is an unthankful person. Chilo.  
Plutarch interpreteth Pythagoras' Symbol of not receiving of Swallows, that a man ought to shun unthankful people.  
Xenophon among the praises which he gave unto Agesilaus, reputed it a part of injustice, not only not to acknowledge a good turn, but also, if more be not rendered then hath been received.  
Who soever receiveth a benefit, selleth his own liberty, as who would say, that he● made himself subject to render the like.  
The laws of Athens, Persia, and Macedonia, condemned the unthankful person to death.  
It is written of Philip the French King, tha● he put one of his soldiers out of pay, and proclaimed him a villain, because he was found unthankful, and caused him to be marked in the forehead with the word unthankful.  
In the old time, liberties and franchises for ingratitude were revoked.  Est aliqua ingrato meritum exprobrare voluptas. Ingratus qui beneficium accepissesse negat, quod accepit ingratus, qui id dissimulat, rursum ingratus, qui non reddit: at omnium ingratissimus est, qui oblitus est.  

Of Pride.  
Defi. Pride is an unreasonable desire to enjoy honours, estates, and great places; it is a vice of excess, and contrary to modesty, which is a part of temperance.  
HE that bruiseth the Olive tree with hard iron, fretteth out no oil, but water, and he that pricketh a proud heart with persuasions, draweth out only hate and envy.  
It is impossible that to a man of much pride Fortune should be too long friendly.  
It chanceth oftentimes to proud men, that in their greatest jollity, and when they think their honour spun and woven, than their estate with the web of their life, in one moment is suddenly broken.  
It is natural to proud men to delight themselves, and to set their whole minds upon vain desires.  
Where least desert is, there is most pride.  
Men that have their thoughts hie, and their fortunes low, live always a pensive life.  
Pride should of young men be carefully avoided, of old men utterly disdained, and of all men suspected and feared. Socrat.  
Pride hath two steps, the lowest blood, the highest envy.  
Pride eateth gold, and drinketh blood, & climbeth so high by other men's heads, that she breaketh her own neck.  
It is better to live in low content, then in high infamy; & more precious is want with honesty, than wealth with discredit.  
Aspiring pride is like a vapour, which ascendeth high, and presently vanisheth away in a smoke. Plut.  
A proud heart in a beggar, is like a great fire in a small cottage, which not only warmeth the house, but burneth all that is in it.  
Men that bear great shapes, and large shadows, and have no good nor honest minds, are like the portraiture of Hercules, drawn upon the sands.  
The more beauty, the more pride, and the more pride, the more preciseness.  
Pride is a Serpent, which slily insinuateth herself into the minds of men.  
Extol one of base stock to high degree, & no man living will sooner prove more proud than he.  
An ambitious body will go far out of the right way, to attain to the height which his heart desireth. S. P. S.  
Pride is the mother of superstition.  
The proud man, seeking to depress an other man, in stead of superiority, attaineth indignity.  
Pride, envy, and impatience, are the three capital enemies of man's constancy. Augu.  
Pride is always accompanied with folly, audacity, rashness, and impudency; and (as Plato saith) with solitariness, as if one would say, that the proud man is abandoned of all the world, ever attributing to himself, that which is not; haviug much more bragging than matter of worth.  
S. Augustine compareth a proud man to a ship without a Pilot, tossed up & down upon the seas by the winds and tempest.  
The son of Agesilaus, written unto King Philip, who much gloried in some of his victories; that if he measured his shadow, he should find it no greater after the victory than it was before.  
Herod glorying in his apparel, and the honour that was done unto him, was suddenly smitten, and shortly after eaten up with worms.  
King Lewes the eleventh was want to say, when pride was on her saddle, mischief and shame was on the crupper.  
julius Caesar was so proud, as he would often say, that whatsoever pleased him, should stand for a law.  
Pride did first spring from too great abundance of wealth. Antist.  
Chrysippus, to raise an opinion of knowledge to himself, would set forth those books in his own name (a fault common in our age) which were wholly written by other men.  
Husbandmen think better of those ears of corn which bow down and wax crooked, than those which grow strait, because they suppose to find more store of grain in them, then in the other.  
It is the property of proud men, to delight themselves in their own foolish inventions. Hermes.  
He that knoweth himself best, esteemeth himself least. Plato.  
The spring of pride is lying, and the fountain of truth is humility.  
The glory of a proud man, is soon turned to infamy. Sallust.  
The proud man thinketh no man can be humble. Chrisost.  
It is a hard matter for a rich man not to be proud.  
If a proud rich man may scarcely be endured, who can away with a poor man that is proud? Aug.  
Apricus King of Egypt, was so insolent, that he would say, there was neither God nor man could dispossess him of his kingdom; but shortly after, Amasis put him by it, and ●e was strangled of his own subjects.  
The proud man resembleth the Fisherman in Theocritus, who satisfied his hunger with dreams of gold.  
The pride of unquiet and moving spirits, never content themselves in their vocations. Perdiccas.  
Pompey could abide no equal, and Caesa● could suffer no superior.  
Themistocles told the Athenians, that unless they banished him and Aristides, they should never be quiet.  Perdita tunc urbi nocuerunt secula, postquam ambitus est luxus, et opum metuenda facultas transuerso mentem dubiam torrent tulerunt. In rebus prosperis, et ad voluntatem nostram fluentibus, super bia magnoperé est fugienda, nam ut adversas res sic secundas immoderate far levitatis est.  

Of Prodigality.  
Defi. Prodigality is the excess of liberality, which coming to extremity, proves most vicious, wasting virtues faster than substance, and substance faster than any virtue can get them.  
Prodigality without care, wasteth that which diligent labour hath purchased.  
Prodigality is called the fire of the mind, which is so impatient in heat, that it ceaseth not while any matter combustible is present, to burn necessary things into dust and cinders. Pliny.  
Prodigality maketh youth a Tyrant in his own estate, a destroyer of his own wealth, and a corrosive to his own friends.  
To spend much without getting, to lay out all without reckoning, and to give all without considering, are the chief effects of prodigality.  
He that giveth beyond his power, is prodigal, he that giveth in measure, is liberal, he that giveth nothing at all, is a niggard.  
Prodigality is a special sign of incontinency. Aurelius.  
He that is superstitious in his diet, sumptuous in his apparel, and lavish of his tongue, is a Cook's hope, the tailors thrift, and the son of repentance.  
The end of much expense, is great grief.  
Who spends before he thrive, will beg before he think.  
Riches lavishly spent, breeds grief to our hearts, sorrow to our friends, and misery to our heirs.  
A proud eye, an open purse, a light wise, breed mischief to the first, misery to the second, and horns to the third.  
What is gotten with care, aught to be kept with wisdom.  
Prodigality is a dissolution, or too much losing of virtue. Zeno.  
An unthrift is known by four things, by the company he keepeth, by the taverns he haunteth, by the harlots he cherrisheth, & by the expense he useth.  
As excess in meats breeds surset, in drink, drunkenness, in discourse ignorance, so in gifts, excess produceth prodigality.  
It is better to be hated for having much, then to be pyttied for spending all.  
Prodigality consisteth not in the quantity of what is given, but in the habit & fashion of the giver.  
He is truly prodigal, which giveth beyond his ability, and where his gifts are needless.  
It is not possible for a prodigal mind to be without envy. Curtius.  
Prodigality concealing love, loves none, whereby affection decreaseth, and amity is made unstable.  
Prodigality is borne a wonder, and dies a beggar. Menan.  
No kind admonition of friends, nor fear of poverty, can make a prodigal man to become thrifty.  
Prodigality in youth, is like the rust in iron, which never leaveth fretting, till it be wholly consumed.  
Fire consumeth fuel without maintenance, and prodigality soon emptieth a weak purse without supply.  
The prodigal minded man, neither observeth time, nor maketh end of riot, until both himself and his patrimony be consumed.  
A prodigal humour is hardly purged, because the nourishments are many and sweet.  
Epicharidus an Athenian, having a patrimony left him by his parents, in six days consumed it, and all his life time after lived a beggar.  
One of the Fabiuses, by reason of his prodigal expenses, was surnamed Gurgus.  
The prodigal minded man, to spend lustily, and to far daintily, so he have it, he cares not how he get it, and so he spend it, he cares neither on whom, or in what sort he consume it.  

— o prodiga rerum  
Luxuries nunquam parvo contenta paratu,  
Et quaesitorum terrâ pelagoque ciborum  
Ambitiosa fames, et lautae gloria mensae,  
Discite quam parvo liceat producere vitam,  
Et quantum natura petat.    

Of Gaming.  
Defi. Gaming is a stealing away of time, busiing our understanding in vain things, without any profit.  
CHilon, being sent from Lacedemonia to Corinth in embassage, to entreat a peace between them, and finding the noble men playing at dice, returnnd back again without delivering his message; saying, that he would not stain the glory of the Spartans', with so great an ignomy, as to join them in society with dyce-players.  
Alphonsus, Son of Ferdinando King of Spain, straightly commanded, that no Knight should presume to play at dice or cards for any money, or give his consent to any such play in his house, upon pain of forfeiting his wages for one whole month, and himself to be forbidden an other month and a half from entering into the king's palace.  
It is a very hard matter to follow ordinarily the deceitful practices of cozening skill, or skilful cozenage, without the discredit of a man's good name, by the mark of reproach, or badge of open infamy.  
The fame or good name of a man is no sooner in question, then when he is known to be a common gamester.  
It is no freedom to be licentious, nor liberty to live idly.  
Such gaming is to be abhorred, wherein wit sleepeth, and idleness with covetousness is only learned.  
Aurelius Alexander Emperor of Rome, made a law, which was ratified by the authority of the Senate and people, that if any man was found playing at the dice, he should be taken for frantic, or as a fool natural, which wanted wit and discretion to govern himself.  
The same Emperor likewise, after the promulgation of the foresaid law, counted Dice-players no better than thieves and ex●orcioners.  
Gaming at cards and dice, are a certain kind of smooth, deceitful, and slightly theft, whereby many are spoiled of all they have.  
Sir Thomas Eliot, (that worthy Knight) in ●is book of governance, asketh; who will not think him a light man, of small credit, dissolute, remiss, and vain, that is a dice●layer, or a gamester.  
How much cunninger a man is in gaming and dice-playing, so much the more is he corrupted in life and manners. Publius.  
justinian made a law, that none either privately or publicly, should at any time play at dice or cards.  
Old men's gaming is a privilege for young men. Juvenal.  
The devil was the first inventor of gaming. Aug.  
dicing Comedies bring often tragical ends.  
Plato seeming to commend table-play, compareth it unto the life of man; that like as an evil chance may be helped by cunning play; so may a bad nature be made better by good education.  
The King of the Persians sent golden dice to King Demetrius, for a reproach of his lightness.  
Cicero in the Senate-house put Antonius to silence, in saying he was a dicer.  
dicing neither beseemeth the gravity o● a Magistrate, nor the honour of a Gentleman; for that the gain is loaden with dishonest practices, and the loss, with vnqui●● passions.  
As a dead carcase in an open field, is a pray for many kind of vermin, so a plain minded man, using deceitful houses, is an assured prey, for all sorts of shifters.  
In Turkey, he is noted of great infamy that is found playing for money, and grievous pains are appointed for punishment if he return to it again.  
The Lydians were the first inventors of gaming, but it was when their Country was brought into great necessity for want of victuals, to the end, that by playing they might find some mean to resist and sustain hunger the better.  
Cyrus to punish them of Sardis, commanded them to pass away their time in playing and banqueting; thereby to render them less men, and keep them from rebellion.  Ars aleatoria dum aliena concupiscentia sua profundit patrimonij nullam reverentiam tenet. Est ars mendaciorum, periuriorum, furtorum, litium, iniuriarum homicidiorumque matter est veré malorum demonum inventum, quae exciso Asiae regno inter eversae urbis manubias varia sub specie migravit ad graecoes.  

Of Covetousness.  
Defi. Covetousness is a vice of the soul, whereby a man desireth to have from all parts with out reason; and unjustly withholdeth that which rightly belongeth unto another body; it is also a sparing and niggardliness in giving, but openhanded to receive whatsoever is brought, without conscience or any regard whether it be well or ill attained.  
THe property of a covetous man, is to live like a beggar all days of his life, and to be found rich in money at the hour of his death. Archimed.  
gains gotten with an ill name is great loss.  
Covetous men little regard to shorten their lives, so they may augment their riches.  
Treasures hoardward up by the covetous, are most commonly wasted by the prodigal person.  
Gold is called the bait of sin, the snare of souls, and the hook of death; which being aptly applied, may be compared to a fire, whereof a little is good to warm one, but too much will burn him altogether.  
The chariot of Covetousness is carried upon four wheels of vices; Churlishness, Faint-courage, contempt of God, & forgetfulness of death. Drawn by two horses, called Greedy to catch, and Holdfast; the Carter that driveth it, is Desire to have, having a whip called Loath to forego.  
A covetous man is good to no man, and worst friend to himself.  
The covetous man wanteth as well that which he hath, as that which he hath not.  
He that coveteth much, wanteth much.  
There is greater sorrow in losing riches, than pleasure in getting them. Publius.  
Covetousness is the root of all evil, from whence do proceed (as from a fountain of mishap) the ruin of Commonweals, the subversion of estates, the wrack of societies, the stain of conscience, the breach of amity, the confusion of the mind, injustice, bribery, slaughters, treasons, and a million of other mischievous enormities. Aurel.  
All vices have their taste save only covetousness.  
The gain of gold, maketh many a man to lose his soul.  
A covetons man passeth great travails in gathering riches, more danger in keeping them, much law in defending them, & great torment in departing from them.  
The excuse of the covetous man, is that he gathereth for his children. Apollonius.  
The covetous minded man, in seeking after riches, purchaseth carefulness for himself, envy for his neighbours, a pray for thieves, peril for his person, damnation for his soul, curses for his children, and law for his heirs.  
A covetous rich man, in making his testament, hath more trouble to please all, than himself took pleasure to get and possess all.  
A covetous man's purse, is called the devils mouth.  
Dionysius coming into a Temple where Images were covered in costly coats of silver and gold; These garments (quoth he) are too heavy for summer, and too cold for winter: and so taking them away with him, he clothed them in Linsey-wolsie; saying, these are more light for summer, and cooler for the winter.  
We fear all things like mortal men, but we desire all things as if we were immortal. Seneca.  
Covetousness in old men is most monstrous; for what can be more foolish, then to provide more money and victuals when he is at his journeys end?  
Covetousness is a disease which spreadeth through all the veins, is rooted in the bowels, and being inveterate can not be removed. Tully.  
To fly from covetousness is to gain a kingdom. Publius.  
Gold guides the globe of the earth, and covetousness runs round about the world.  
Most covetous is he which is careful to get, desirous to keep, and unwilling to forego.  
By liberality men's vices are covered, by covetousness laid open to the world. Aug.  
A covetous man's eye is never satisfied, nor his desire of gain at any time sufficed.  
The glutton's mind is of his belly, the lecher of his lust, and the covetous man of his gold. Bernard.  
The covetous man is always poor. August.  
Ardua res haec est, opibus non tradere mores:  
Et cum tot Croesos viceris, esse Numam.  
Vsque adeo solus ferrum mortemque timere  
Aurinescit amor; pereunt discrimine nullo  
Amissae leges: sed pars vilissima rerum  
Certamen movistis opes.—   

Of Usury.  
Defi. Usury of the Hebrues is called biting, it is an unlawful gain, got by an unlawful mean, and that cruelty which doth not only gnaw the debtor to the bones, but also sucketh out all the blood and marrow from them, engendering money of money, contrary to nature, and to the intent for which money was first made.  
Usury is compared to fire, which is an active and insatiable element, for it burneth and consumeth all the wood that is laid upon it; so the Usurer, the more he hath, the more he desireth, and like hell gates he is never satisfied.  
A usurer is a filching and corrupt Citizen, that both stealeth from his neighbours, and defraudeth himself.  
The intent of usury bewrays the crime.  
Usury is the nurse of idleness, & idleness the mother of evils.  
Usury makes the noble man sell his land, the lawyer his justinian, the Physician his Galen, the soldier his sword, the Merchant his wares, and the world his peace.  
Usury is an ancient mischief, and cause of much civil discord.  
A little lewdly come by, is the loss of a great deal well gotten.  
Usury is like a whirlpool, that swalloweth what soever it catcheth. Crateus.  
He that with his gold be gets gold, becomes a slave to his gold.  
Inordinate desire of wealth, is the spring of usury, and usury subverteth credit, good name, and all other virtues.  
Covetousness seeketh out usury, and usury nourisheth covetousness.  
An usurer can learn no truth, because he loatheth the truth.  
Usury taketh away the title of gentry, because it delighteth in ignobility.  
Usury oftentimes deceives the belly, & altogether lives careless of the soul's safety.  
As the greedy Ravens seek after carrion for their food, so doth the covetous usurer hunt after coin to fill his, coffers. Philo.  
Plutarch saith, that no kind of people in the world are so notorious livers, nor use so much to falsify their faith in all practices, as usurers.  
Appian in his first book of civil wars, writeth, that by an ancient Law at Rome, usury was forbidden upon very great pain.  
As he which is stung with an Asp, dieth sleeping, so sweetly doth he consume himself, which hath borrowed upon usury.  
A usurer is more dangerous than a thief. Cato.  
Usury is most hated of those whom she doth most pleasure.  
Usury maketh those that were freeborn bondslaves. Publius.  
Usury is the manifest sign of extreme impudency. Chrysost.  
To be a usurer is to be a manslayer. Cato.  
Usurers were not suffered to enter the temple of sparing and well ordered expense.  
Asellius was slain for making a law against usurers. Appian  
By usury money is brought forth before it be gotten.  
Usury is the daughter of avarice and ambition.  
— turpia lucra  
faenoris, et velox inopes usura trucidat.  
Non sunt facienda mala vtinde eveniant bona.   

Of Deceit.  
Defi. Deceit or craft, is the excess of prudence, it is that which leadeth a man through wilful ignorance to oppose himself against that which he knoweth to be dutiful and honest, causing him under the counterfeit name of prudence, ●o seek to deceive those that will believe him; this vice is the chiefest cause of ambition and covetousness, which most men serve in these days, but above all things it is an enemy to i●stice, and seeketh by all means to overthrow the true effect thereof.  
CRaft most commonly is repaid with craft, and he that thinketh to deceive another, is many times deceived himself.  
'tis more wisdom sometimes to dissemble wrongs, then to revenge them.  
The difference between craft and wiliness is, the one is in dexterity of wit natural, the other is gotten by experience.  
A man's look is the gate of his mind, declaring outwardly, the inward deceit which the heart contriveth. Livius.  
He that never trusteth, is never deceived.  
Our negligence makes subtle shift presume, where diligence preventeth false deceit.  
The serpent hidden in the grass, stingeth the foot, & a deceitful man, under show of honesty, oft-times deceiveth the simple.  
There is nothing that sooner deceiveth the mind then hope, for whilst our thoughts feed on it, we suddenly and assuredly lose it.  
The man most deceitful is most suspectful.  
It many times falls out, that what the heart craftily thinketh, the looks deceitfully betrayeth. Leosthenes.  
The deceitful are like the Chameleon, apt to all objects, capable of all colours, they cloak hate with holiness, ambition with good government, flattery with eloquence; but whatsoever they pretend, is dishonesty.  
Deceits are traps to catch the foolish in.  
When there is a show of some likelihood of truth in a lie, then are we soonest deceived by subtlety.  
Light heads, and sharp wits, are most apt to deceive others by false tales.  
It is a point of dishonesty in a man, to make show of one thing, and to do another.  
Pope Alexander the sixth, never did what he said; & his son Borgia never said what he meant to do: pleasing themselves in countersaiting and dissembling, to deceive and falsify their faith.  
When the Duke of Valentinois had caused certain Princes to be murdered, contrary to his oath, his father the Pope told him, that he had played a right Spaniards part, but they themselves died both miserably, the one was poisoned, and the other slain.  
The Lawyers call that covin, when to deceive another, a man maketh semblance of one thing, and yet notwithstanding doth the clean contrary.  
Frederick the Emperor, desired that his Counsellors would at the entering in of his Court, lay aside all deceit and dissembling.  
Speech is but a shadow of deeds, and there ought to be such an unity, that there be found no difference at all, for it is a great deceit, to speak otherwise with ouritong than we mean with our heart. Pacunius.  
The Emperor Pertinax, was surnamed Chrestologus, that is to say, well speaking, but ill doing.  
Homer writing of Ulysses, saith that whatsoever he spoke, proceeded from his heart.  
The Lacedæmonians banished Chesiphon, because he boasted that he could discourse a whole day long of any theme that was put unto him.  
Fortune's gifts are mere deceits. Seneca.  
Wonder not that thou art deceived by a wicked man, rather wonder that thou art not deceived. Demosth.  
It is no deceit to deceive the deceiver.  
falsehood hath more wit to devise then truth. Plinius.  
He is not worthy to find the truth, that deceitfully seeketh her. Hierom.  
It is more impious to be deceitful, then to conceal the truth. Hierom.  
Deceit is a dangerous enemy to truth.  
Alexander said to Antipater, that outwardly he did wear a white garment, but it was lined with purple.  
The deceitful man's speeches, may be likened to the apothecary's painted pots, which carry the inscription of excellent drugs, but within them there is either nought available, or else some poison contained. Hipocrates.  
All deceits are proper to a base and bad mind, but to be detested of an honest man.  
Alexander being counseled by Parmenio, to seek the subversion of his enemies by craft and subtlety, answered; that his estate would not suffer him so to do: but if he were Parmenio, he would do it.  
The answers of the Oracles, were always doubtful, and full of deceit.  
He is worthy to be abhorred, which beateth his brains to work wickedness, and seeketh by subtlety to bring other men into misery.  
Sic avidis fallax indulget piscibus hamus,  
Callida sic stultas decipit esca feras.  
Grave est malum omna quod sub aspectu latet.   

Of Lying.  
Defi. Lying is a false signification of speech, with a will to deceive, a sickness of the soul which cannot be cured but by shame and reason, it is a monstrous and wicked evil, that filthily prephaneth and defileth the tongue of man, which of GOD is otherwise consecrated even to the truth, and to the utterance of his praise.  
TAke heed of a liar, for it is time lost to be led by him, and of a flatterer, for it is mere deceit to believe him.  
As certain it is to find no goodness in him that useth to lie, as it is sure to find no evil in him that telleth truth.  
Thou canst not better reward a liar, then in not believing what he speaketh. Arist.  
Within thyself, behold well thyself, and to know what thou art, give no credit to other men.  
It is the property of a liar, to put on the countenance of an honest man, that so by his outward habit he may the more subtly deceive. Bias.  
Lying is contrary to nature, aided by reason, and servant or handmaid to truth.  
As the worms do breed most gladly in soft and sweet wood, so the most gentle and noble wits inclined to honour, are soon deceived by liars and flatterers.  
Through a lie joseph was cast into prison, and S. Chrisostome sent into banishment.  
All kind of wickedness (as Chilo saith) proceedeth from lying, as all goodness doth proceed from truth.  
The Egyptians made a Law, that every liar should be put to death.  
The Scythians and Garamants followed the same law, & condemned them to death that prognosticated any false thing to come.  
The Persians and Indians, deprived him of all honour and further speech that lied.  
Nicephorus writeth, how the very worms did eat the tongue of Nestorius in his life time.  
Artaxerxes caused one of his soldiers tongues to be nailed to a post with three nails, for making of a lie.  
The Gabaonits for lying lost their liberty.  
Cyrus told the King of Armenia, that a lie deserved no pardon.  
The Parthians for lying became odious to all the world.  
There is no difference between a liar, and a forswearer, for whomsoever (saith Cicero) I can get to tell a lie, I may easily entreat to forswear himself.  
An honest man will not lie, although it be for his profit.  
Munster writeth of Popiel, a King of Po●ogne, who had ever this word in his mouth, ●f it be not true, I would the Rats might eat ●e; and shortly after, being at a banquet, he ●as so mightily assailed by Rats, that neither ●is guard, fire, or water, could preserve him ●rom them.  
Lying in doctrine, is most pernicious.  
He that dare make a lie to his Father, or seeks means to deceive him, such a one ●uch more dareth be bold to do the like ● another body.  
A lie is the more hateful, because it hath a similitude of truth. Quintil.  
A liar ought to have a good memory, lest he be quickly found false in his tale. Pliny.  
It is a double lie for a man to believe himself. Stobaeus.  
All Idolatry, hypocrisy, superstition, false weights, false measures, and all cousonages▪ are called lying, to the end that by so deformed a name, we should the rather eschews them.  
Homer writeth of the great & valiant Captain Achilles, that he did more abhor lying then death.  Si qui ob emolumentum suum cupidius aliqui● dicere videntur, ijs credere non convenit. Falsum maledictum est malevolum mendaci●  

Of Drunkenness.  
Defi. Drunkenness is that vice which stirre● up lust, grief, anger, and extremity of lou● and extinguisheth the memory, opinion, a● understanding, making a man twice a chil● and all by excess of drink, and drunkenness▪  
THe ancient Romans' would not suff●● their wives to drink any wine.  
The crafty wrestler wine, distempereth the wit, weakens the feet, and overcometh the vital spirits. Arist.  
Wine burns up beauty, & hastens age.  
Excess is the work of sin, and drunkenness the effect of riot. Solon.  
Alexander being drunk, slew his friend, which in his soberness he mightily lamented.  
Those things which are hid in a sober man's heart, is oft-times revealed by the tongue of a drunkard.  
Where drunkenness is Mistress, there secrecy beareth no mastery.  
Wine and women cause men to dote, and many times putteth men of understanding to reproof.  
The Vine bringeth forth three grapes, the first of pleasure, the second of drunkenness, the third of sorrow. Anacreon.  
Philip King of Macedon making war upon the Persians, understood, that they were a people which abounded in all manner of delicate wines, and other wasteful expenses, whereupon he presently retired his Army, saying; It was needless to make war upon them, who would shortly overthrow themselves.  
Dyonisius the Tyrant, by overmuch drinking, lost his eyesight.  
Nothing maketh drunkenness to be more abhorred, than the filthy and beastly behaviour of those men, whose stomachs are overcharged with excess.  
Steel is the glass of beauty, wine the glass of the mind. Eurip.  
A dronken-man, like unto an old man, is twice a child. Plato.  
Drunkenness is nothing else but a voluntary madness.  
The first evil of drunkenness, is danger of chastity. Ambrose.  
The Lacedæmonians would often show their children such as were drunk, to the end they should learn to loathe that vice.  
Romulus made a Law, that if a woman were found overcome with drink, she should die for her offence; supposing that this vice was the beginning of dishonesty, & whoredom.  
Calisthenes' being urged by one to drink as others did at Alexander's feast, answered, that he would not; for saith he, who so drinketh to Alexander, had need of Esculapius. Meaning a Physician.  
The Leopard, as many writ, cannot be so soon taken by any thing as by wine, for being drunk, he falleth into the toils.  
Wine, according to the saying of a late Writer, hath drowned more men than the sea hath devoured.  
Ptolemy who in mockery was called Phylopater, because he put to death both his Father and his mother, through wine and women, died like a beast.  
Drunkenness is a monster with many heads, as filthy talk, fornication, wrath, murder, swearing, cursing, and such like.  
There are two kinds of drunkenness, one kind above the Moon, or a celestial drunkenness, stirred up by drinking of heavenly drink, which maketh us only to consider things divine; the reward of virtue, is perpetual drunkenness. Musaeus.  
Another kind of drunkenness is under the Moon, that is to be drunk with excess of drinking, which vice ought of all men to be carefully avoided.  
Wine is the blood of the earth, and the shame of such as abuse it.  
Wine inflameth the liver, rotteth the lungs, dulleth the memory, and breedeth all sicknesses.  
The Nazarites abstained from drinking of any wine or strong drink.  
Arnutius a Roman, being drunk, committed incest with his daughter Medullina.  
Wine and youth is a double fire in a man.  
Alexander, after he had conquered almost all the world, was overcome himself with drunkenness.  

Quid non ebrietas designat? oporta recludit  
Spes jubet esse ratas, inpraelia prudit inerm●m,  
Sollicitis animis onus, eximit, addocet arts.  
Faecundi calices quem non fecere disertum?  
Contracta quem non inpaupertate solutum?    

Of Gluttony.  
Defi. Gluttony or surfeiting is the sworn enemy to Temperance, daughter to excess, and immoderate appetite; she is healths bane, & humanity's blemish, life's Cockatrice, and the soul's hell, except mercy wipe out the remembrance of so great a guilt.  
SVffise nature, but surfeit not, supply the bodies need, but offend it not.  
Moderate diet is the wise man's cognizance, but surfeiting epicurism, a fools chiefest glory.  
To live well and frugally, is to live temperately and shun surfeiting, for there is great difference between living well, and living sumptuously; because the one proceeds of temperance, frugality, discipline, and moderation of the soul, contented with her own riches, and the other of intemperance, lust, & contempt of all order and mediocrity; but in the end, the one is followed with shame, the other with eternal praise and commendation. Plato.  
It is not the use of meat, but the inordinate desire thereof aught to be blamed. Aug.  
Continency in meat & drink, is the beginning and foundation of skill. Socrat.  
We cannot use our spirit well, when our stomachs are stuffed with meat; neither must we gratify the belly and entrails only, but the honest joy of the mind. Cic.  
The Hebrues used to eat but once a day, which was at dinner; and the Grecians in like manner had but one meal, and that was at supper.  
Plato being demanded whether he had seen any new or strange thing in Sicilia, answered, he had found a monster in nature, that did eat twice a day; meaning Dyonisius, who first brought up that custom in his Country.  
Sobriety retaineth that in a wise man's thought, which a fool without discretion hath in his mouth.  
The belly, is an unthankful beast, never requiting the pleasure done it, but craveth continually more than it needeth. Crates.  
When we eat, we must remember we have two guests to entertain, the body and the soul; whatsoever the body hath, departs away quickly, but what the soul receiveth, abideth for ever.  
The wicked man liveth to eat and drink, but the good man eateth & drinketh to live. Plut.  
A rich man may dine when he list, but a poor man when he can get meat. Diog.  
The belly is the commanding part of the body. Homer.  
It is a great fault for a man to be ignorant of the measure of his own stomach. Seneca.  
As meat and drink is food to preserve the body, so is God's word the nourishment of the soul. Greg.  
A virtuous soul, hath better taste of godly discourses, than the body hath of a well relished meal.  
Anacharsis was of this mind. The first draft that a man drunk, aught to be for thirst, the second for nourishment, the third, for pleasure, and the fourth for madness.  
Then is the mind most apt to comprehend all good reason, when the operations of the brain are not hindered by vapours, which excess of feeding distempers it withal.  
King Cyrus being asked by Artabazus (as he marched one day in war) what he would have brought him for his supper? Bread (quoth he) for I hope we shall find some fountain to furnish us with drink.  
Wisdom is hindered through wine, and understanding darkened. Alphon.  
Nothing can be more abject and hurtful, then to live as a slave to the pleasures of the mouth and belly. Sallust.  
Diseases gather together within our bodies, which proceed no less of being too full, then being too empty; and oftentimes a man hath more trouble to digest meat, then to get meat.  
How hard a matter is it (saith Cato) to preach abstinence to the belly, which hath no ears, and which will take no denial how ever the case standeth.  
Gluttony drieth the bones, and more die by it, then perish by the sword.  
Gluttony stirreth up lust, anger, and love in extremity, extinguishing understanding, opinion, and memory. Plato.  
Gluttony fatteth the body, maketh the mind dull, and unapt; nay, which is worse, undermineth reason.  
Wine hath as much force as fire, for so soon as it overtaketh one, it dispatcheth him; it discloseth the secrets of the soul, and troubleth the whole mind.  
Homer approving that the Gods die not because they eat not; alludeth, that eating and drinking doth not only maintain life, but are likewise the cause of death.  
We are sick of those things wherewith we live; for there is no proper and peculiar seed of diseases, but the corruptions of those things within us, which we eat, & the faults and errors we commit against them. Plut.  
Socrates enuyting certain of his friends to a feast, was reproved for his slender provision, whereto he answered; If they be virtuous, there is enough, but if they be not, there is too much.  
They which are addicted to belly service, not caring for the food of the mind, may well be compared to fools, that depend more upon opinion then reason.  
It is an old proverb, much meat, much malady.  
intemperancy is a root proper to every disease.  
He that too much pampereth himself, is a grievous enemy to his own body.  
Vessels being more fully fraught than they are able to carry, do sink; so fareth it with such as do eat & drink too much. Origen.  
Ptholomy by reason of his gluttony was termed the belly man.  
By surfeit many perish, but he that dieteth himself, prolongeth his life.  
Excess came from Asia to Rome, ambition came from Rome to all the world.  
Maximilian the Emperor, in one day devoured forty pounds of flesh, and drunk an hogshead of wine.  
Geta the Emperor, for three whole days together, continued his festival and his delicates, being brought him by the order of the Alphabet.  
Gluttony causeth innumerable maladies, & shorteneth man's life. Heraclit.  
Surfeiting is the readiest means to procure sickness, and sickness is the chastisement of intemperate diet.  
Gorgias being demanded how he attained to the number of a hundred and eight years; answered, in never having eaten or drunken any thing through pleasure.  Omne nocet nimium, mediocritur omne gerendum. 
Tantum cibi et potionis adhibendum est ut reficiantur vires, non opprimantur.  Cic.  

Of Concupiscence.  
Defi. Concupiscence or Lust, is a desire against reason, a furious and unbridled appetite, which killeth all good motions in man's mind, and leaveth no place for virtue.  
LVst is a pleasure bought with pains, a delight hatched with disquiet, a content passed with fear, and a sin finished with sorrow. Demonax.  
Lust by continuance groweth into impudency.  
Shame and infamy, wait continually at the heels of unbridled lust.  
Lust is an enemy to the purse, a foe to the person, a canker to the mind, a corrosive to the conscience, a weakener of the wit, a besotter of the senses; & finally a mortal bane to all the body; so that thou shalt find pleasure the pathway to perdition, and lusting love the loadstone to ruth & ruin. Pliny.  
Lust in age is loathsomeness, in youth excess; howsoever, it is the fruit of idleness.  
Lust enforceth us to covet beyond our power, to act beyond our nature, and to die before our time.  
Sensual vice hath these three companions, the first, blindness of understanding, the second, hardness of heart, the third, want of grace.  
Draco wrote such laws against incontinency, that he is said not to have written them with Ink, but rather to have signed them with blood.  
The channels which rivers long time have maintained, are hardly restrained from their course, and lust wherein we have been long plunged, is hardly purged. Aurelius.  
Such things as maintain us in evil, or change our goodness to wickedness, are either nourished or begun by lust.  
Tarpeia a Roman Lady, to avoid, lust, pulled out her own eyes.  
Surinus, a man of admirable beauty, to avoid the love of women, disfigured his own face.  
Nicetas the martyr, cut out his own tongue, because he would not consent to the wanton embracements of a wicked harlot.  
Adultery is called the injury of nature.  
Our tongues most willingly talk, of those things which our hearts most desire.  
Chastity is a punishment to the incontinent, and labour to the slothful. Seneca.  
Adultery desireth not procreation, but pleasure. A●selm.  
Lust maketh a man to have neither care of his own good name, nor consideration of the shame which his posterity shall possess by his evil living.  
This monstrous sin, altereth, marreth, & drieth the body, weakening all the joints and members, making the face blubbed and yellow; shortening life, diminishing memory, understanding, and the very heart.  
Adultery is unlawful matrimony.  
Adultery is hated even amongst beasts.  
Adultery in Germany is never pardoned. Tacitus.  
Lust is a strong tower of mischief, & hath in it many defenders; as neediness, anger, paleness, discord, love, and longing. Diogenes.  
Concupiscence doth injury, profane, and defile the holiness of the soul.  
The Corinthians for their incontinency, have been evil spoken of; they were so enchased that they prostrated their own daughters to enrich themselves; hence came the proverb, It is not fit for every man to go to Corinth: for they paid well for their pleasure.  
Messalina and Popilia, were so incontinent, that they contended with most shameful harlots, prostrating themselves without respect of time, place, or company, to any, though never so base.  
The Babylonians, Tyrrhenians, and Massagelans, were greatly spotted with this vice: abusing their bodies in such monstrous sort, that they were reputed to live rather like beast than men.  
Clodius deflowered his own sisters, & Semiramis burned in filthy-lust with her own son.  Meretrix non absimilis mari: quod das devorat: nunquam abundat. Hoc unum in ore perpetuó habent meretrices, da mihi atque affer mihi.  

Of Sloth.  
Defi. Sloth is a fear of labour to ensue, a desisting from the necessary actions both of body and mind; it is the sink which receiveth all the filthy channels of vice, and with that poisonous air, infecteth and spoileth the soul.  
A Man being idle, hath his mind apt to all uncleanness; and when the mind is void of exercise, the man is void of honesty.  
Sloth riseth sometimes of too much abundance.  
Prosperity engendereth sloth. Livius.  
Sloth turneth the edge of wit, but study sharpeneth the memory.  
That which is most noble by nature, is made most vile by negligence. Arist.  
Idleness is the only nurse and nourisher o● sensual appetites, and the sole maintayne● of youthly affections.  
Idleness is the moat that sorest and soon infecteth the mind with many mischiefs.  
The slothful man sleepeth in his hour want. Cicero.  
It is hard for him that will not labour, to excel in any Art.  
Idleness is the enemy of virtue, and the very train to all wickedness.  
Sloth looseth time, dulleth understanding nourisheth humours, choketh the brain, hinders thrift, and displeaseth God. Galen.  
The sluggard being nestled in ignorance, soonest falleth into Atheism.  
The man that passeth his life slothfully without profit, aught to lose it without pity.  
Homer when he would mock idleness, bringeth forth the Pheacons, being a kind of people which accounted it the greatest felicity to do nothing.  
Idleness maketh of men women, of women beasts, of beasts monsters. Homer.  
Study begetteth study, and sloth increaseth sloth. Ambrose.  
The idle heart is moved with no prayers. Curtius.  
The rich man if he wax idle, will be quickly poor.  
Idleness is security, and labour is care.  
In doing nothing, men learn to do ill. Columella.  
The kind of contemplation tending to solitariness, is but a glorious title to idleness. S. P S.  
Sloth is a fear of labour to ensue. Cicero.  
It is not for a man of authority to sleep a whole night. Homer.  
In idleness beware of idleness. Bernard.  
The Sabies having abundance of all kind of riches, spend their time slothfully.  
The Nabathies, having nothing but what they get by their virtue and labour, are good husbands, and abandon all idleness.  
Where nature hath been friendly, there is a certain vain opinion which causeth slothfulness. Plato.  
The Bees can abide no Drones among them, but as soon as any begin to be idle, they kill them. Plut.  

Take away idleness,  
and Cupid hath no might,  
His bow lieth broken,  
his Torch hath no light. ovid.   
The wiseman's idleness is his continual labour. Bernard.  
Carthage overcome, Rome by idleness came to ruin. Aug.  
— variam semper dant otia mentem.  
Ignavia vitium est animosae partis, quo consternitur periculis presertim mortis.  Arist.  

Of Presumption.  
Defi. Presumption is a violent passion of will, and an utter fee to prudence; it is that affection which thrusteth and exposeth the body to dangers, presuming only upon vain hope and imagination, without either ground or reason.  
HE that vaunteth of victory before he have won the field, may be counted more foolish than valiant. Bias.  
Vain and light men love commonly that which is forbidden by reason, and love nothing more than to follow sensual appetite.  
He that presumeth of his own strength is soon overcome. Aug.  
A fault purposely committed, ought not to be forgiven.  
To fly from that we should follow, is to follow our own destruction.  
Hardiness without fear, is the sister of folly.  
Presumption is the mother of all vices, and ●s like unto a great fire, which maketh every one to retire back.  
It is a great presumption to look for reverence of our elder, and to enjoin our better ●o silence. Greg.  
To presumption belongeth correction, to ●orrection amendment, and to amendment ●eward. Bernard.  
There is more hope of a fool, then of him that is wise in his own conceit. Solon.  
Take heed of rashness in resolution, & cruelty in conquest; for the one is wilful, and the other wicked: and as the first wants wit, so the other shows as little grace, whose fruits are pernicious to reason, and torment in conscience?  
He that presumes on that he knows not, may lose an honour for an humour. Curtius.  
A festered sore must have a searching salve, and a shameless smile an open frown.  
It is an impudent and presumptuous▪ part, to commit any thing to the judgement of him that wanteth knowledge.  
Ill success comes of rash beginnings.  
He that speaks of high things having no experience of them, is like unto a blind man that would lead and teach him the way which seethe better than himself. Bion.  
It is a troublesome, dangerous, insolent, an● proud enterprise, for a man to take upon him with a pen to govern a Commonweal, & with a Prince to reason of his life.  
He is not wise, but arrogant, that dare presume unasked, to give a Prince counsel.  
He that presumeth to understand everything, is to be thought ignorant in all thing.  
Every man presumeth on his own fancy which maketh divers to leap short through want of good rising, and many shoot over, for want of true aim.  
He is very obstinate whom neither reason nor experience can persuade. Chilo.  
Aspiring thoughts, as they are lofty so are they perilous.  
To strain further than the sleeve will stretch, maketh the arm bare, & to skip beyond a man's skill, is to leap, but not to know where to light.  
That which in the devils was the cause of their fall, that in men is the cause of death.  
The man that presumes to be wise, let him not contend with him that is inflamed with wrath; for if he fail to follow counsel herein, he shall either have his head broken by the furious, or his heart galled by the detractor.  
Where men do all that they will, they indeed presume to do that which they should not. Cicero.  
Presumption is the chief ground and cause of all variance, hatred, and mischief.  
Amongst the ambitious men of the world, presumption is a fury and a continual temptor.  
Philo the jew writeth, that the occasion why leaven was forbid unto the jews at the feast of Easter, was to teach them to have a great care to keep themselves from pride and presumption, into which they fell that held any good opinion of their own selves, and puffed themselves up therewith, as the dough is puffed up with the leaven.  
Men ought not to defer the amendment of their life to the last hour, because the thief was saved; for as that was a precedent that none should despair, so was it but one example, because none should presume.  
He is too much presumptuous that striveth to go where another hath fallen, & too much unbridled that feareth not at all when others have perished before him.  
Let him that thinketh he standeth, take heed lest he fall.  
Nulla praesumptio perniciosion quam de propria justitia aut scientia superbire: o superba, praesumptio ô praesumptuosa superbia.  August. Cum non sit nostrum quod sumus, quomodo nostrum est quod habemus? Stultitiae genus est, ut cum alijs debeas vitae beneficium, tibi adscribas ornamenta virtutum.  

Of Treason.  
Defi. Treason is that damned vice hated of God and man, wherewith perjured persons being bewitched, fear not to betray themselves, so they may either betray others or their Country; it is the breach of faith and loyalty, with God, their Governors, and Country.  
THey are deceived that look for any reward for treason. Curtius.  
The conflict with traitors, is more dangerous than open enemies. Livius.  
Traitors are like moths, which eat the cloth in which they were bred, like Vipers, that gnaw the bowels where they were born, like worms, which consume the wood in which they were engendered. Agesilaus.  
Treachery hath always a more glozing show then truth, and flattery displays a braver flag than faith.  
No place is safe enough for a traitor. Amb.  
Once a traitor, and never after trusted. Livius.  
Who will not with Antigonus, make much of a traitor going about to pleasure him: but having his purpose who will not hate him to the death.  
Such as are traitors to their Prince, & perjured to God, deserve no credit with men.  
Treachery ought not to be concealed, and friends have no privilege to be false.  
Such as covet most bitterly to betray, first seek most sweetly to entrap. Philip.  
Traitors leave no practice undone because they will not, but because they dare not.  
Victory is not so earnestly to be sought, as treason is to be shunned.  
Scylla did betray her own Father unto Minos, but he rewarded her accordingly. ovid.  
A Schoolmaster among the Falerians, having the charge and bringing up of all the youth in the City, hoping to recover the favour of the Romans, betrayed all the citizens children into the hands of Camillus; but Camillus loving justice, caused him to be stripped, and his hands to be bound behind him, and gave the children rods & whips to beat him home to the City.  
A good warrior, aught to commit the fortune of his war, to the trust of his own virtue, not to the impiety and treason of his enemies.  
Tarpeias' daughter betrayed the Castle of Rome to the Sabines for lucre sake.  
Many men love the treason, though they hate the traitor.  
Many conspire valiantly, but end wretchedly.  
Traitors have continual fear for their bedfellow, care for their companion, & the sting of conscience for their torment. Manlius.  
A light head, an ambitious desire, a corrupt conscience, & ill counsel, soon breed a traitor.  
Where the people's affection is assured, the traitors purpose is prevented. Bias.  
There are many Traitors in Commonweals, whom it is better to forbear then to provoke.  
Of rash hopes proceed perilous ends, & of execrable treasons damnable success.  
Traitors about the thrones of Princes, are like wolves about the folds of sheep.  
One skabd sheep will infect a whole flock, and one traitor subvert a whole Monarchy.  
Caesar rewarded those that betrayed Pompey with death.  
Those that murdered Caesar in the Senate-house, never prospered.  
Tully saith, that no wiseman at any time will trust a Traitor.  Ne colloquiorum de praetextu pacis proditiones urbium tententur, fiantque interlocutores maximé cavendum est. Proditores urbium saepé né ipsi quidem proditionem evadunt sed ab hoste trucidantur.  

Of Desperation.  
Defi. Desperation is a sorrowfulness without all hope of better fortune, a vice which falsely shroudeth itself under the title of fortitude and valour, and tickling the vain humours of the vainglorious, carry them to ignoble and indisereet actions; to the utter loss of souls and bodies.  
DEsperation is a double sin, and final impenitency hath no remission.  
It is better to be counted a dastardly coward, than a desperate caitiff.  
Let no man despair of grace, although he repent in his latter age: for God judgeth of a man's end, and not of his life past. Benard.  
Desperation springeth from the ignorance of God. Aug.  
Idleness is the root of desperation. Theod.  
Better it is to live pinched with a few momentary passions, then with desperate death to destroy both soul and body.  
It is vain to be stout and desperate, where none of both will prevail.  
It is better to prolong our life in misery, then to hasten our own death without hope of mercy. Lactan.  
Love wanting desire, makes the mind desperate, and fixed fancy bereft of love, turneth into fury.  
Desperate thoughts are fit for them that fear shame, not for such as hope for credit.  
Sighs are the emblazers of thoughts, and melancholy the messenger of despair.  
There is no offence so great, but mercy may pardon, neither is there any thing so desperate which time cannot cure.  
Despair is the fruit of disordinate sin, which becoming his own judge, proves his own exexcutioner.  
The fear of inevitable punishment, is the cause of desperation. Stobaus.  
Nothing doth more torment a man than forsaken hope. Quintilian.  
Desperation preferreth profit before honesty. Erasmus.  
Let no man despair of that thing to be effected, which hath been done already.  
Extreme fear & danger, makes cowards desperately adventurous, and what persuasion could not make constant, misery hath made desperate.  
Resolution is grounded on honour, desperatenes on danger.  
He is foolishly desperate, that engageth his honour, for beauty, and adventureth the halter for a lie. Diog.  
Fortune desperately attained, is as desperately lost, and despair suddenly entertained, is a token of a wretched conscience.  
If thou wilt be accounted valiant, let neither chance nor grief make thee desperate.  
Despair comes of the feebleness of courage, and the lack of wit.  
To him that is subject to passion, despair is ever attendant.  
He that is desperately inclined to his own will, is ever most near to the wrath of God.  
Despair leadeth damnation in chains, and violently lays claim to the wrath of God. Bernard.  
Despair and revenge, deprive men of the mercy of God, and clean blotteth out the memory of their former good deeds.  
There can be no greater wonder, then to see a wiseman become desperate.  
Of all the perturbations of man's mind, despair is the most pernicious. Livius.  
If he be a wicked homicide which killeth a man, then is he the same which killeth himself; because he killeth a man.  
Many reading Plato his book of the immortality of the soul, have laid violent hands upon themselves.  
He that through the burden of his sins breaks forth into desperation, wilfully refuseth the mercy of the Almighty.  
When hope leaveth a man, fear beginneth to conquer him. Plato.  
The souls first comfort, is to avoid the fault, the next, not to despair of pardon.  
Desperation is a certain death▪ Aug.  
The desperate ambitious, build their houses upon others ruins, & afterwards fall themselves by like practices. S. P. S.  
Brutus and Cassius after the death of Caesar, desperately flew themselves.  
Anthony, when he heard that Cleopatra had killed herself: said, die Anthony, what lookest thou for.  
Empedocles, because he could not learn the cause of the burning Aetna, leapt into it.  
Aristotle, for that he could not give the reason for Euripus flowing, drowned himself.  
As he which without licence breaketh a prison, procureth his own death: so in the world to come shall he be perpetually punished, which contra●y to the will of God will set the soul at liberty. Plato.  Vincitur haud gratis iugulo qui provocat hostem. Qui nil potest sperare, desperet nihil.  

Of Devils.  
Defi. Devils are our temptours to sin, blasphemy, and all other evils: they that standing in fear of God, take pleasure in that which displeaseth him.  
THe devil labours to deceive men, and greatly envies that any should be saved.  
The devil was the first author of lying, the first beginner of all subtle deceits, and the chief delighter in all sin and wickedness. Philo.  
divers spirits were wont to deceive people, either by misleading them in their journeys, or murdering them in their sleeps. Psellus.  
The more the devils increase in their boldness, the more increaseth their punishment.  
The devils, not able to oppress GOD in himself, assault him in his members. Aug.  
The devil entangleth youth with beauty, the Usurer with gold, the ambitious with smooth looks, the learned by false doctrine.  
The devils oft-times spoke truth in Oracles, to the intent they might shadow their falseshoods the more cunningly. Lactan.  
The devil with false miracles beguileth the world.  
The devils (as being immortal spirits, and exercised in much knowledge) seem to work many things, which in truth are no miracles, but mere works of nature.  
All the great power of devils, proceedeth from the just indignation of God, who by such whips chastiseth the wicked and exerciseth the good.  
The devils have divers effects, the one troubleth the spirit, the other molesteth the body; some insinuate & steal into our hearts where depraved desires are engendered; or else into our understanding, to hinder the use and office of reason.  
The power of God, and not the devil is to be feared. Greg.  
The invisible enemy is overcome by faith.  
The devils have will to hurt, but they want power. Augustine.  
The devil is overcome by humility.  
The devil is strong against those that entertain him, but weak against those that resist him. Aug.  
From evil spirits proceedeth Art-magick, whereby the slavish practisers of that damnable Art, by many false miracles, deceive the simple, and confound themselves.  
God many times suffereth the devil to tempt the godly, that by temptation their faith might be tried.  
He that giveth his word to the devil, breaketh his bond with God. Luther.  
The devil, temptation, and sin, were the occasions of man's fall.  
He that makes a God of the world and vanity, is a devil in the fight of heaven & wisdom.  
The hearts of the rebrobate, contain as many devils as unchaste thoughts. Greg.  
The devil is to some a Lion, to some an Ant. Gregory.  
The devil ceaseth to tempt them whom he hath already won.  
The world, the flesh, and the devil, are three powerful enemies to provoke men to wickedness.  
The devil is the Father of lies, & the chief author of all deceit.  
The devil tempteth the righteous one way, and the wicked another way. Greg.  
The devil presents before us many vain delights, to the intent he might the better keep our minds from godly meditation.  
What sin soever hath been by man at any time committed, was first by the devil invented.  
The devil first accuseth us of our evil words, next of our evil works, lastly of our evil thoughts. Greg.  Vt cum princeps vult hospitari in aliquo domo praemittit nuncium, et ubi ille recipitur ibi descendit Dominus; sic diabolus praemittit malas cogitationes, ut ei preparent hospitium, ut ubi recipiuntur illuc declinat. Christus Leo dicitur propter fortitudinem, Agnus propter innocentiam; Leo quod invictus Agnus quia mansu●tus. Ipse Agnus occisus vicit Leonem, qui circuit quaerens quem devoret; diabolus leo dictus feritate non virtute.  

Of Hell.  
Defi. Hell is in all things contrary to heaven, it is a place of torment, misery, and desolation, where the wicked shall endure the endless judgement of pain for their offences.  
ZEno the stoic taught, that the places of the reprobate were separate from the righteous, the one being pleasant, & delectable, the other darksome and damnable.  
Hell is the hold of horror, distress, and misery; the Cell of torment, grief, and vexation.  
The loss of heaven, is to the damned more grievous than the torments of hell. Chriso.  
Hell is the land of darkness. Greg.  
In hell all torments are not alike. Aug.  
Woe be to him that by experience knoweth there is a hell. Chrisost.  
Hell is in the centre of the earth, remote from all comforts, replenished with endless horror, where desolation reigneth, & no redemption may be expected.  
Hell is the place of punishment which God hath reserved for the reprobates.  
In hell is no order, but a heap and Chaos of confusion.  
The wretches in hell, have an end without end, a death without death, a defect without defect; for their death liveth continually, & the end beginneth always, & the defect can never fail.  
Eternal death is the reward of sin, & the plague of sin, hell and damnation.  
Hell is every where, where heaven is not.  
The torture of a bad conscience, is the hell of a living soul. Caluine.  
Good men have their hell in this world, that they may know there is a heaven after death, to reward the virtuous; and wicked men escape torments in this world, because they shall find there is a judgement to come, wherein the wicked shall have punishment, according to the number of their offences. Lactan.  
They that believe in Christ, have already overcome sin and hell.  
To them that are enamoured of the world, the remembrance of hell is bitter.  
The image of our sins, represent unto us the picture of hell.  
Hell like death is most incertain, & a place of punishment most assured.  
Hell that is known no where, is every where, and though now never so private, yet in the end it will be most public.  
Hell is compared to the Labyrinth which Dedalus made, whose entrance is easy, but being once in, it is not possible to rerurne.  
If thy mind be not moved with the fire of heaven, take heed lest thy soul feel the flames of hell.  Infernus lac●s est sine mensura, profunditas sine fundo, plenus ardoris incomparabilis plenus faetoris intolerabilis, ibi miseriae, ibi tenebrae, ibi horror aeternus, ibi nulla spes boni nulla desperatio mali. Noctes atque dies patet atri ianua Ditis. 
FINIS.   

A Table of all the principal matters contained in the former Treatise.  

A.  
A Boundance, 2. vide riches.  
Absence, 124, 62,  
Abstinence, vide Temperance.  
Acts, 125, 94,  
Actions, 4, 6, 42, 91, 103, 113, 182, 228.  
Action, 48, 92.  
Accusation, 153,  
Admonition. 17, 41. 64.  
Admiration, 52, 48, 168,  
Advise, vide Counsel.  
Adversity, 6, 114, vide pain.  
Adultery, vide concupiscence.  
Air, 49, 189.  
Affection, 22, 32, 39, 92,  
Affliction, 58, vide poverty.  
Age, 39, 68, vide old age.  
Aid, 128,  
Ambition, 53, 94, vide pride.  
Amity, 35, vide friendship.  
Angels, 4, 25, 41,  
Anger, 105, 27, 102, vide rage.  
Arms. 50, 86, 103, 121,  
Art, 6, 9 14, 17, 26, 51, vide nature.  
Arrogancy, 124, 181, vide pride.  
Aspiring, vide presumption  
Ancestors, 94, 73, 94,  
Authority, 72, 74, 93, 100  
Apostates 5.   

B.  
BAnishment, 122, 257.  
Babbling, 58, vide slander.  
Beginning, 13, 24, 31, 148, 231.  
Belief, 142, vide Credulity.  
Beauty, 6, 15, 19, 28, 35, 123, 209.  
Benefits, 77, 76, 86, 91.  
Blessedness, 13, 4, 139.  
Body, vide soul.  
Bounty, 75, vide Liberality.  
Boasting, 180, 43, 90,  
Blasphemy, 149,  
Bragging, vide Boasting.  
Bravery. 178.   

C.  
CAre, 19, 59, 71, 123.  
Change, 118, 5, 27, 114.  
Chastity, 207.  
Charity. 9, 10, 218.  
Children, 190, 54, 71, 233.  
Choice, 202, 16, 21, 143.  
Choler, vide rage.  
Constancy. 9, 18, 24, 66, 211.  
Conscience, 10, 12, 13, 70,  
Content, 21, 36, 118, 121.  
Country or Commonwealth, 8, 31, 215,  
Consideration. 91, 168,  
Courage. 100, 6, 18,  
Counsel, 85, 39, 88, 149,  
Counsels, vide Precepts.  
Contemplation. 5, 12, 42, 137.  
Conquest, 44, 79,  
Comforts, 58, 41, 88,  
Concord, vide Peace.  
Confidence, vide Hope.  
Covetousness, 7, 82, 251,  
Conspiracy, vide Treason.  
Concupiscence, 14, 263.  
Courtesy, 78, 30,  
Clemency, vide Courtesy.  
Credulity, 141,  
Cowardice, vide Courage.  
Craft, vide Deceit.  
Curiosity, 3, 31, 130.  
Custom, 24, 36, 54,  
Cousnage, vide Gaming.  
Covine, vide Deceit.  
Cruelty, 106, 21, 79,  
Creation, 2,  
Contention, 6.  
Credit, 34, 112.   

D.  
DAy, 35, 168, 233.  
Danger, 35, 54, 96, 99,  
Darkness, 47, 95, 103,  
Dancing, 197, 209.  
Death, 10, 11, 36, 159, 231,  
Deceit, 30, 255,  
Desire, 4, 15, 36, 87,  
Deeds, 76, 88  
Dearth, vide famine.  
Denial, 148,  
Desperation, 58, 108, 112, 270,  
Destiny, vide death.  
Detraction, vide slander.  
Devils, 250, 272, 268.  
Delay, 80, 95, 228,  
Devotion, vide prayer.  
Dishonesty, 106, 240.  
Dissimulation, 29, 24,  
Distress, vide poverty.  
Diligence, vide labour.  
Discord, 8, 32,  
Doubts, 147, 8, 47, 56.  
Dread, vide fear.  
Drunkenness, 258,  
Duty, 137, 165,  
Dice, vide gaming.  
Doctrine, 45, 51, 178,  
Divinity, 2, 92,  
Dominations, 5,  
Discretion, 6, 11, 18, 113.  
Delight, 15, 19,   

E.  
EArth, 3, 6,  
Election, 203.  
Elements, 36,  
Eloquence, 45, 48, 53,  
Education, 54, 55,  
Exile, 84, vide banishment.  
Ending, 24, 232,  
Envy, 22, 176, 245,  
Error, 6, 55, 57, 191, 213,  
Equity, vide justice.  
Evil deeds, vide wickedness.  
Experience, 40, 46, vide knowledge.  
Extremity, 58, 82, 130,  
Examples, 38, 151, 195.   

F.  
FAther, 73, 173, vide Children,  
Fame, 102, 170,  
Faith, 10, 74, 94, 146,  
Famine, 109,  
Fancy, 15, 18, 33,  
Fear, 59, 107, 232,  
Folly, 30, 149, 267,  
Familiarity, 23, 33, 92,  
Flattery, 32, 154,  
Fortune, 26, 77, 216,  
Friendship, 34, 61,  
Friends, 32,  
Fortitude, 40, 60, vide Courage,  
Frugality, 66, 207, 261,  
Felicity, 14, 186,  
Fraud, vide deceit.  
Fury vide rage.   

G.  
GAming, 249,  
General, 96,  
Gentleness, 243,  
Gladness, 112, 133,  
Glory, 24, 103,  
God, 1, 19, 58, 107, 219, 231,  
Goodness, 8, 41, 57,  
goodwill, 63, 77,  
Good name, vide Fame.  
Government, vide Kings,  
Gold, 28, 78,  
Grace, Graces, 10, 13, 35, 49,  
Grammar, 9 54, 253,  
Guiltiness, vide Conscience.  
Gifts, 28, 40, 76, 90. 113.  
Gluttony, 23, 260,   

H  
Happiness, 14, 36, 40, 68,  
Hate, 22, 75,  
Harmony, 7,  
Heaven, 3, 6, 13, 75,  
Heresy, 149,  
Hell, 4, 274,  
Health, 5, 9, 68,  
Hearing, 46, 189,  
Histories, 44, 110,  
Honour, 1, 74,  
Hope, 74, 216,  
Husband, 26, vide marriage.  
Humanity, 40,  
Honesty, 33, 41, 48, 67,  
Humility, 28, 61, 179, 220,   

I.  
Jealousy, 20, 170, 203,  
jesting, vide scoffing.  
justice, 40, 67, 80,  
judge, 81,  
judgement, 37, 55, 76,  
intemperancy, vide gluttony.  
Ingratitude, 242,  
Ignorance, 38, 47, 55,  
innocency, vide concupiscence.  
Idleness, 55, 115, 253, 270,  
Impudency, vide presumption.  
Incontinency, vide concupiscence  
Ire, 37, 107, vide rage.  
Injury, 22, 24, 39, 61, 63,  
Invention, 37, 91, 128,  
joy, 128,  
Incest, vide concupiscence.  
Infamy, 81, 74, 124, 238, 263.  
Impiety, 256.  
Instructions, 4, 32, 58, 195,  
Injustice, 53, 81, 129,  
Immortality, 6, 116, 213.  
Idolatry, 258.   

K.  
KIngs, 69, 77,  
Kingdoms, 53, 68,  
Kindred, 17.  
Knowledge, 1, 42, 46, 177, 201,   

L.  
LAbour, 45. 131.  
Laws and Lawyers, 78, 83. 129, 256.  
Life, 4, 46. 92, 102, 184.  
Liberty, 10, 59 135. 258,  
Learning, 37. 44.  
Lechery, vide concupiscence.  
Liberality, 40. 75. 88  
Light, 5, 128.  
Love, 5, 15, 62. 166, 196.  
Lenity, vide courtesy.  
Lamentation, 59, 163.  
Love of parents, vide children.  
Lust. 139, vide concupiscence.  
Lying, 56. 149, 155, 257.   

M.  
Madness, 259. 262,  
Magnanimity, 40. 60.  
Man, 75, 201, 213.  
Marriage, 120, 148, 204,  
Majesty, 71, 78,  
Magistrates, vide justice,  
Martyrs, 60, 80, 264,  
Melancholy, 104, 271,  
Mercy, 2, 13, 129,  
Memory, 42, 77, 150,  
Mean, 130, 142,  
Mind, 31, 43, 45, 125, 186.  
Minister, 5,  
Mistrust, vide suspect,  
Modesty, 67, 208, 209,  
Moderation, 66, 261,  
Misery, 14, 87, 143, 210,  
Monarch, 93, 100,  
Money. 117, 170,  
Muses, 43, 49,  
Music, 17, 54, 195,   

N  
NAture, 5●29, 45, 231,  
Necessity, 121, 147, 166,  
Negligence, 170, 225,  
Neighbours, 155. 164.  
Night. 235,  
Nobility. 72. 187.   

O.  
OAth, 145.  
Obedience, 41, 138,  
Oblivion, 94.  
Offers, 29,  
Office, 40, 72, 77, 92, 69, 106,  
Offence, 11, 35, 129,  
Opinion, 6, 46, 64,  
Opportunity, vide Time.  
Old age, 222.  
Oratory, 10, 49, 84.  
Oracles, 257,  
Order, orders. 5, 81, 79.   

P.  
PAinting, 180.  
Parents 139, 191, 213.  
Pain, 80, 91, 160.  
Passions, 130,  
Patience, 60, 95,  
Parricide, 193.  
Parasites, 33.  
Peace, 7, 92,  
Pestilence, vide Famine.  
Panurgie, 82.  
Perseverance, 61, 211,  
Perjury, 127, 145.  
Physic, Physicians, 19, 71, 82, 84, 158.  
Philosophy, Philosophers, 29, 75, 93, 202.  
Poetry, 51, 167,  
Policy, 37, 97.  
Poverty, 32, 113, 119.  
Pardon, 81, 91,  
Pleasure, vide gladness.  
Plenty, 111.  
Presence, 124, 209,  
preachers, 42.  
Precepts, 87,  
Praise, 25, 125, 126,  
Profit, 93, 227, 258,  
Providence, 53, 93,  
Proverbs, 166, 260.  
Princes, 36, 52, 154,  
Promotion, vide Kings.  
Promise, 77, 90.  
Pride, 23, 59, 198, 245,  
Presumption, 55, 95, 129, 266,  
Prodigality, 76, 247.  
Prayer, 11.  
Prosperity, 2, 32, 265.  
Punishment, 80, 81, 84,  
Prudence, 2, 41, Wisdom.  
Play, vide gaming.   

Q.  
QValities, 122,  
Quantity, 45,  
Questions, 90, 166,  
Quietness. 11, 106,  
Quirks, 166, vide Scoffing.   

R.  
Rage's, 103, 130,  
Rashness, 21, 37, 105, 267,  
Remembrance, vide memory.  
Reason, 7, 50, 68,  
Religion, 68, 147, 213.  
Resurrection, 2.  
Rhetoric, 9  
Repetition, 150.  
Revenge, 21, 22, 23  
Report, 3, 94, 152,  
Riches, 32, 115.  
Riot, 32, vide prodigality.  
Ruin, 111, 120.  
Resolution, 148, 209,  
Rule, vide Kings.   

S.  
Sadness, vide tears.  
Security. 39, 89,  
Secrecy, 89, 143.  
Senses, 38, 42, 188,  
Seeing, 42, 188,  
Sentences, 168.  
Sapience, vide wisdom.  
Stars, 3, 5, 29.  
Science, 42.  
Serving, 136,  
Shame, 55, 105, 141, 262, 196. 147, 167.  
Scriptures, 147.  
Sermons, 41.  
School. 53, 70, 99,  
Silence, 27. 35, 48, 53, 143,  
Sin, 11, 93, 107. 236.  
Scoffing, 87, 157,  
Study, 44, 112,  
Strength, 47, 100  
Superstition, 231. 246.  
Spirit, 129, 149, 188,  
Similitudes, 173,  
Solitariness, 88, 112, 124.  
Sorrow, 59, 106, 128.  
Soul, 2, 31, 149, 175, 185, 261.  
Swearing, vide Oath.  
Sleep, 36, 45, 172, 226.  
Surfeit, 32, 43,  
Sloth. 265.  
Sickness, 5, 21, 59, 222. 241,  
Slander, 69, 152, 155,  
Sophistry, 29, 34.  
Smelling, 189.  
Self-love, 4, 19, 71.  
Subjects, 72.  
subtlety, vide deceit.  
Suspicion, 20, 34, 133, 171, 235  
Sobriety, 67, 158, 242.  
Soldiers, 2, 40, 99, 111, 258,   

T.  
TAsting, 190.  
Temple, 159.  
Tears, 112, 121. 162.  
Temptation, 12.  
Temperance, 65.  
Thoughts 35, 98.  
Touching, 190,  
Tongue, 144, vide lying.  
Thankfulness, vide ingratitude.  
Truth, 34, 6, 227.  
Time, 50, 58, 151, 197, 227.  
Treason, 138. 139. 269.  
Trouble, 160, 176, vide pain.  
Treasure, 21. 68, 98.  
Tyrants. 28, 70, 106.  
Tyranny, 53.   

U.  
Variety, 140, 189,  
Valiancy, 40, 59,  
Valour, 88, 97.  
Virtue, 1, 34, 127, 171,  
Victory, 46, 276,  
Vice, 71, 194,  
Vices in general, 31, 221, 241  
Vanity, 6, 29, 30, 59,  
Virginity, 207, 209,  
Vainglory. 14,  
Violence, 89, 96.  
Venery, vide concupiscence.  
Understanding, vide knowledge.  
Unkindness, vide ingratitude.  
Unity, 65, vide Religion.  
Use, 69, 84,  
Usury, 253, 273,   

W.  
War, 1, 47. 95,  
Wantonness, 167, 188  
Want, 63, vide poverty.  
Wit. 24, 29, 36.  
Weeping. 27, 79,  
Wisdom, 31, 38, 226, 262  
Wealth, 39, vide riches.  
Wine, 37, vide drunkenness.  
Will, 37.  
Wickedness, 236.  
Women, 24, 37, 259.  
World, 29, 58, 181, 229.  
Words, 33. 36, 49, 88  
Witchcraft. 16.  
Wife, vide marriage.  
Wrong, 58. 85.  
Works, 49,  
Wrath, 129, vide rage.   

Y.  
YLitera Pythagorae, 6,  
Youth, 31, 45, 53, 123, 144, 193. 222.   

Z.  
zeal, 57, 53, 70, 76, 92, 114, 186.   
FINIS.