PANACEA: OR, Select Aphorisms, Divine and Moral.  SENECA. Optimus Orator, qui plurima paucis dicit. PROV. 31. 8. Open thy mouth for the dumb, in the cause of of all the children of destruction. 
LONDON, Printed by Augustine Mathewes.  
16●●   

In Approbation of these APHORISMS.  
Schediasma.  

GOod Books are Gardens full of choicest Flowers,  
Which Bees and Spiders equally frequent;  
The Bee sucks Honey (for her golden Bowers)  
The Spider's wholly unto Poison bend:  
Yea, so malignant are some Bumble- Bees,  
That Spider-like they'll turn to venom, These.   

What Magicke-spell, or strong Inuocative,  
Can ever (yet) charm deleterious Tongues?  
Yet, here behold, a fair Defensative,  
And Panacea 'gainst pure Villains wrongs;  
Even sacred Truth; whose Beams (in every line)  
May dazzle the most bristling Porcupine.   
S. N. Oxon.   

AD PONTICUM, Cleonem insignis●imum.  

POntice, quid nostrum laceras vesane libellum?  
An quia te rodit, tetraque facta notat?  
Ah (miser) in anis: tuate Mens 
* Nil ego peccavi: tua te mala cognita produnt. Ovid.  saùcia prodit:  
Quin, caue ne perdat sontica Barbaries.   
S N. Cantabrigiensis.   

APHORISMS Divine and Moral.  
1 VN kindness for Love, is worse than Blows for Hate: for better is a Blister with a Nettle, than a Prick with a Rose.  
2. Affliction is to be measured rather by Faith then Fancy.  
3. We must not rashly condemn them whom we have oftimes considerately approved; jest the change being in our judgement, and not in them; we display our own Weakness, by building on the Sandy foundation of Hearsay; or the Bogs and Quag mires of blustering Malice.  
4. He that believeth Easily, condemneth Rashly.  
5. Sympathy of manners, maketh Symphony of minds.  
6. Love's grounded upon Lust, dissolveth upon light occasion.  
7. He that would have his name Registered with the pen of Eternity; let him writ it himself with the pen of Chastity: for Vbi deus, 
S. Hierome.  ibi pudicitia.  
8. Plenty shall be upon that Table, where Charity is attendant.  
9 The mercy of God is not promised to men loaden with sin, but with sorrow for their sin.  
10. An insensible Heart is the Devil's Anvil.  
11. It isin the Power of men's sins, to make God curse his Blessings.  
12. The Chair of the scorner ●s the Throne of Satan.  
13. Worldly Happiness and Humbleness are seldom linked together: ●or very seldom is a good minde ●nd a great Estate given to one man.  
14. The rankness of Prosperity ●mpoysons the carnal mind; and ●he Daughter of Richeses is Pride.  
15. There is nothing that can ●etter agreed, than Patience with misery.  
16. The eyes that Sin hath ●ut with impenitency; Damnation shall open with a Vengeance.  
17. A wicked man is soon Rai●●, and with like speed Depres●●●: He flourisheth for a time, and pwisheth for ever.  
18. A godly man is long kept ●wne, but when he riseth his E●ation is permanent.  
19 Quake and fear, to suffer ●● sin of thy soul, and the end thy life to come together.  
20. To have the Evidence ● Faith, is to have the Witness ● Works.  
21. Devout prayer and ready makes Men like to Angels: For ● the one they speak to God, ● the other God speaks to them.  
22. Hearty repentance mou● God to repent him of his intent ● Plagues.  
23. Through jesus Christ do● God look at us, and we at hi● that we may be Hopeful, and h● Merciful.  
24. Love never Dineth in t● Conscience, where Faith h● not first broke her Fast.  
25. There may be a show ● Charity, without Faith: But th● can be no show of Faith, with● Charity.  
26. Man judgeth by the Ha● God by the Heart.  
27. Hypocrisy is a Pandar● ●ll other sin: and Vice is made Virtue's Ape, in an Hypocrites ●ractise.  
28. The Detractor and he that delights to hear him, are whelps ●f a Litter: the one hath the De●ill in his Tongue, the other in his Eare.  
29. The Dispositions of wicked ●en are perverse: Coaction must ●orce them to Goodness, and Correction restrain them from Badness.  
30. He that doth any thing which God hath forbidden, doth ●uill: and he that doth it wilfully, is a Devil.  
31. Not to restrain evil, is to maintain evil; And want of punishment, is the Encouragement ●hereof.  
32. It is allowable to have plenty of wealthiness, where minds ●re empty of Wickedness.  
33. Next to Prayer, there is no better Sacrifice than the Punishment of Malefactors.  
34 We are in this world for Action, not for Fruition: in viâ, not in termino.  
35. It is neither Harsh nor News to God's children, to hear of Death, or think of it.  
36. Christian fortitude may be over-borne, not daunted: (premitur non perimitur.)  
37. It is weakness of Faith, to fear to die (for fear of death everlasting) since we have permission to praeclude Divine judgements by our prayers, with promise of Aid and Victory.  
38. It is madness to run from Punishment, and not from Sinne.  
39 It is vain to pray against Punishment, while Sin continues.  
40. There cannot be a more forcible motive to Patience, then to acknowledge a Divine hand to strike.  
41. It is a fruit of false Faith in adversity, to seek second means, with neglect of the first, (to wit, God.)  
42. He that escapes Affliction, may suspect his Adoption.  
43. God is most present, when he most chastens.  
44. He that hopes for good to himself, will return good for evillto others.  
45. It is good so to diet the body, that the soul may be fatted.  
46. Not our Afflictions, but Sins, are Crosses in our way to Heaven.  
47. The less man prizes himself, the more God esteems him.  
48. The longer God stays, not finding amendment; the sorer he strikes when he comes to judgement.  
49. As water doth the fire, so doth delight in sin extinguish repentance.  
50. Temporal things are to be given to them that want; and spiritual things to them that have.  
51. As prosperity doth not reveal a friend: So adversity doth not conceal a Foe.  
52. A wicked man hath (mostwhat) Fear for his bedfellow, Despair for his companion, and the sting of Conscience for his Tormentor.  
53. He that flatters an Usurer, doth claw the Devil.  
54. Strong affections give credit to weak Reasons.  
55. When the unjust sinner reputes and confesseth; Than the just Lord relents and forgives.  
56. He that restores not, reputes not: and his sins are retained, till his unjust gains be repaid.  
57 It is reason that he that sets another's house on fire, should labour to quench it: and he that hath done wrong, should carry himself so, as he may deserve to be forgiven.  
58. The way to possess all things, is to possess God the Possessor of all things.  
59 One Sin opens the door for many Virtues to go out.  
60. As the Devil will not dwell in a house which is not swept from Goodness: So the grace of God will not devil in a heart which is not cleansed from Wickedness.  
61. Hidden may be the causes of Predestination, but unjust they never be.  
62. Between the Proudest and Poorest there may be difference in Fleece, but not in Flesh.  
63. Omission, and Commission, are a wicked man's Confusion.  
64. there's little difference between Permission and Commission of evil.  
65. Kindly to reprehend, is friendly to bid amend.  
66. If Charity command care over thy Neighbour's Body; let Christianity double that care over his Soul.  
67. It is a Virtue to bewail sin, though we cannot prevail against sin.  
68 The devil still by Ignorance or Insolence persuades Men to sin.  
69. They that make Peacocks of their wives, make Woodcocks of themselves.  
70. Actum est de homine, cum actum est de nomine: When a man's good name is 
* viz. By his own misdeeds not by others misdeeming.  done, himself is undone.  
71. Heaven gates are too strait for Gross sinners to enter: yet not in deficiency of their Glory, but our Grace.  
72. * Oppressor's feast on others 
An Oppress. for is the D●uills banqueting dish.  Evils, and are feasts for Devils: for while they devour the poor, the devil devours them.  
73. Earth is not our House but our Bridge; which we pass over to heaven or hell.  
74. He 
* Of this some Sip, others Sup, but most Scope, (as an Ambo●exter on●e Pind●●izd ex Above.)  that drinks of folly's Cup, hath small cause to lick his Lips after it.  
75. The time is Short, that pleaseth a sinner: everlasting, that Plagueth him.  
76. Pleasure is a Channel, and death the Sea where unto it runneth.  
77. It were some blessing to an infamous Oppressor if his stinking Memorial might not survive his Funeral.  
78. The perdition that Vice brings, is not so Visible as miserable.  
79. The evil disposition of the soul mars the good composition the Body.  
80. The faithful are dead to 
* Ille est pec ●ato mortu●s, in quo pecatum est mortual, aut saltem non reg●ans. Hug● Victorin●●.  Sin, the faithless dead in Sin.  
81. So far is the spirit quickened, as the flesh is mortified: It is therefore a true Paradox: A Christian so far life's, as he is dead.  
82. Christ at one 
* Viz: by his death.  Blow slew our Sins, and saved our Souls.  
83. He that will not hear Christ's Words, shall feel his Wounds: and he that is now deaf to his sweet voice of Mercy, shall hear one Day his thundering voice of judgement, Go ye cursed etc.  
84. He is senseless, who is not sensible that he gins and ends his life in Sorrow: his first voice being a Cry, and his last a Groné.  
85. Every soul shall mourn either in Repentance here, or in Vengeance hereafter; and he shall be oppressed with desperation, that hath not expressed contrition.  
86. A weak body may have a strong faith.  
87. Riot drinks so many healths to others, that it leaves none to itself.  
88 The Antidote to divine judgements, is humble penitence.  
89. With God, weak means can never be too weak: Without God, the strongest, not strong enough.  
90. The 
* viz. Accompanied with Contrition; and Satisfaction (in the case of Oppression.)  Confession of our sins doth no less honour God, than his Glory is blemished by their Commission.  
91. Christ died our Death, that we might live his Life: And suffered 
* viz. Not in the diabolical sense of Phrenetical Catharists, but Analogically etc.  our Hell to bring us to his Heaven.  
92. Charity will allow Suspicion; where no cause can be found to trust.  
93. Satan's ways have pleasant Intrats but bitter Exits.  
94. He is unworthy of God's Blessings, that hath not learned to be content with his Corrections, (which tend to our blessedness, if we make right use of them.)  
95. Beware of sin; for if thou make it thy Companion in youth, it will be thy Master in age.  
96. It is Infidelity, in visible benefits, not to see the invisible Giver.  
97. Misery deserves mercy: for in doing good to others, we do more good to ourselves.  
98. Afflictions are necessary, for they whip men to prayer and confession.  
99 He that will not resist Temptation when it is offered, shall not resist Tribulation when it is suffered.  
100 Security is the Suburbs of Hell.  
101. Sin is as crafty as the Devil, give it place in the Eye, it will soon possess the Heart.  
102. It is the part of Cain, to deny to be thy Brother's keeper.  
103. Mortify thy sins before they mortify thy soul: For eternal Life or death depends upon it.  
104. Sin, and an accusing conscience, will cleave to an impenitent Soul, in death; after death, in judgement, and for ever.  
105. Two things are to be noted out of every good Book and Sermon: 1. That which thou didst not know before: 2. That which speaketh to thy sins: for by the one, thou shalt increase thy Knowledge; by the other lessen thy Vices.  
106. He that hath an unfeigned desire to pay, and cannot, makes his debt a Sore, not a Sin: For God will accept his Restitution mental; though Man be content with no less than Totall.  
107. As 
* Provided it be not such as some pretend, which conceit themselves to be the only elect and can tell how many in a Town shall be saved or damned. Dea Cocytto, quanti hi tibi Mys●tagogs!  Humility is a sign of Election: so pride is a sign of rejection.  
108. As the Servants of God are known by humility and charity: So the Devil's slaves are known by pride and cruelty.  
109. As a Wolf follows his Prey, and Hunters follow him: So while an oppressor pursues the poor, the Devil dog's him at the heels.  
110. There are three degrees of sin; Suggestion, Delectation, Consent: Suggestion is the Seed, Delectation the Nourishment, Consent the Accomplishment.  
111. To pretend Sincerity and want Sanctity, is mere hypocrisy  
112. Death to Sin, is the Funeral of Vice, and the Resurrection of Virtue.  
113. The Scripture is a faithful Counsellor in prosperity, and a sure Comforter in adversity,  
114. He that is rightly wise will use humane Wisdom, as a Handmaid to Divine providence.  
115. 
* K. lame●  Though Almesdeeds merit notat Gods hands: yet they make him our Debtor according to his own Gracious promise.  
116. Richeses are taken from good men, to try them: and from bad men, to curb them.  
117. God is Verity; his Law Charity; his honour Equity: his peace Felicity; his life Eternity.  
118. All the Words of Christ are Consolation: all his Deeds, Compassion: all his Passions, Propitiation.  
119. The Kingdom of Heaven to the godly is  
Granted, in Predestination. Promised, Vacation. showed, justification. Exhibited, Glorification.  
120. He that hears in God's word Read or Preached, his Promises pronounced, & his judgements denounced, without respect to the one, or regard to the other, is in a dangerous, if not incurable case.  
121. There be 3. principal motives to exciteus to prayer, 1. God's Precepts, 2. His promises, 3. Our own necessities.  
122. To the true Believer nothing can succeed, but either to his Approved good, or Tolerable evil: In the first, he will be thankful, In the second, patiented.  
123. When we pray to the Lord for corporal benefits, we must not fix our Confidence on Natural means.  
124. He that gives God his Lips instead of his Heart, teaches him to give him Stones instead of Bread.  
125. Christ was Figured in the Law, Foretold in the Prophets, and Fulfilled in the Gospel.  
126. Christ was made not only Redemption to save man, but Wisdom and Example to guide him: therefore learn and imitate.  
127. The best Revenge of a Christian, is to correct his Lusts, and to take Vengeance of his own Sins.  
128. He that hates a good Man, hates God. He that hates an E●●ll man, hates one like himself: therefore have peace with all men.  
129. As Men would have men do as they teach; So God would have men to do as they hear; Else Hearers shall be no more saved by hearing, than Preachers by preaching.  
130. Patience for sowing the Seed of sorrow on earth, Shall reap a golden Crop of joy in heaven.  
131. Adversity is God's University, wherein we learn the justice, Mercy, Power, and Providence of God.  
132. Adversity seeks out the Promise of God: the Promise, Faith: Faith, Prayer: At last God heareth, and in Mercy answereth.  
133. The best Antidote for Afflictions, is to prepare for them before they come; And to bear them patiently when they come.  
134. Rich men's Heirs that wear Blacks at their Funerals, often mourn in their Gowns, and laugh in their Slecues.  
135. God's visitations, to the Godly are Rods; to the  Whips: the one, are punished for their Instruction; the other to Destruction.  
136. Seeming Denotion may be in a Reprobate: but holy Zeal in none but the Predestinate.  
137. As God will be sought with sober Fasting & Mourning: so will he be found with holy feasting and spiritual rejoicing.  
138. To humble our souls before God, is to Embase ourselves, and Embrace him.  
139. When death besigeth the Body, Satan beleagureth the Soul.  
140. Hell-torments are endless, caselesse, and remediless.  
141. A Drunkard's Tongue is the closet of his Heart: for what a soberman thinks a drunken man speaks.  
142. A Virtuous man is  
Famous on Earth.  
Illustrious in the Grave.  
Glorious in the Heavens.  
143. Prayer is the Wing, and Meditation the Eye of the soul.  
144. Repentance is the Supersedeas, wherewith all the Bonds of sin are discharged.  
145. Though sin be as heavy as a mountain of Lead, yet his weight is light in a corrupt heart.  
146. Where the cinders of natural affection are extinct, there can be no flame nor fervour of Religion.  
147. He that wants Mercy, shall find none.  
148. The Usurer and Broker, are the two millstones that grind the poor.  
149. Where grace within, doth beautify the attire without, there good  are commendable.  
150. Good Laws without Execution, are like the Picture of St. George, with his hand always up, but never striking.  
151. It is as necessary a part of a Christian, to 
* Exuere & Endure, is the Totall of Religion.  put on the new man, as to put off the old.  
152. It is not enough to cease to do evil: for it is damnable, not to do good.  
153. He that will come to God, by Faith; God will come unto him, by Grace.  
154. A friend is to Forbe are in Anger, Reprove in Error, Comfort in Adversity, and Counsel in Prosperity.  
155. Where Fasting is, corporal Passions are cured: Where Prayer is, Spiritual Pestilence is healed.  
156. If the Master will drink to Fullness; the man will drink to Madness.  
157. Greatness is a Copy, which every man strives to writ after.  
158. He that hinders good works in others, makes their evil works his own.  
159. Ministers of mercy can do little good, except ministers of justice put to their helping hands.  
160. Ministers may forbidden corruptions of the Heart: but Magistrates must prohibit the Wickedness of the hands.  
161. Greatness is the fairest Object to the eye of the world. Goodness, to the eye of God.  
162. The glorious splendour of earthly Honour, little avails in God's sight, if Virtue give it not a heavenly Lustre.  
163. He that is Greatness and Goodness, is pleased to prefer 
* Deus Oped Ma●.  Good before Great.  
164. The Book of Grace, is the Counterpane to the Book of glory.  
165. God's hand is heaviest on the Conscience, if he suffer it to surfeit on Pleasure till death.  
166. The Burden of Sin, must make us weary, before we have any promise of Ease.  
167. The next way to abate the burden of judgement, is to abate the burden of Sin.  
168. He cannot be true to himself, that is false to God.  
169. The Lease of vanity, is but a Moment, and the Tenure of this world, is uncertain.  
170. To buy the merriment of a day, with the Eternity of insufferable Torments, is a dear Purchase.  
171. What thou darest not do, Man looking on thee; how darest do, God looking on thee?  
172. Christ gives no title of Inheritance in Heaven, to such as have no Holiness on Earth.  
173. The Evidence of Faith is weak, if it want the Witness of Works.  
174. Let not Malice (in Enmity) make thee reveal that; which love (in Amity) bond thee to conceal.  
175. Hate no man: no not thine enemy; jest God love him: For to hate where he love's, is fearful opposition.  
176. In matters of Life & Death, use a just mercy, and a merciful justice.  
177. Whatsoever is pleasing to the Body, but prejudicial to the Soul, forbear it.  
178. Affect in all things, rather substance without show, than show without substance.  
179. Not to fear God, is to fear every thing.  
180. True valour, is neither to be faint hearted, nor foolhardy.  
181. Be not confident in prosperity, not diffident in adversity: For 
* Grande solatium est, ●um Vniverso rap●, S●n.  the world is in perpetual revolution.  
182. Pride regards neither Obedience to God, nor Love to Man.  
183. Wicked men are plunged either in a false hope of mercy, or a desperate fear of misery.  
184. Reprehension whether just or unjust, never does a Wise man harm: for if it be just, he hath a Warning to amend: If unjust, he hath a Caneat ro avoid.  
185. Though men judge of the heart, by outward actions; yet God judgeth outward actions by ●he heart.  
186. justice's will ever have an ●pen ear to the just complaints of ●niust dealings.  
187. Let thy Bed represent to ●ee thy Grave: thy bedclothes, ●he Mould: the sheets, thy Wind●gsheet: Sleep, Death: and Awaking, thy Resurrection.  
188. Be more glad to see any ●ans Amendment, than his Punishment.  
119. As death leaves thee, Iustice ●indes thee, and judgement dooms ●hee.  
190. The beginning of Grace, is ●o search, try & examine thyself.  
191. If thou find thy Heart ●ounded with sin, & canst beg for ●ercy, with sighs, Groans, & 
* St. Bas●● writes that Angels bathe themselves in Sinners Tears.  Tears upon thy Knees (as for Life and Death) then art thou in the right way to Repentance.  


* Divine M. DRATTOM.  Heaven rings for joy,  
When once a sinner Prays.   
192. If thou accuse thyself by Confessing thy sins, thou preventest the Devil of his purpose: For then, he cannot accuse thee at the Day of judgement. 
Panitentia 〈◊〉 recessed 〈◊〉: ●● access●● ad bonum.   
193. Repentance, is a hearly sorrow for sin, accompanied with Amendment of life, and a godly Resolution to sin no more.  
194. Prayer & hearing of God's word brings us to Christ, (being not used perfunctorily, and in hypocrisy.)  
195. By Repentance burn thy Sin, jest Hell fire burn thy Soul.  
196. Repentance is a turning from all Sin, and not from one kind of sin to another.  
197. It is not enough to repent, but thou must proceed from grace 
Non 〈◊〉 greds, e●● regre●●  to grace, if thou wouldst achieve the Crown of Glory:  (Nam qui cessat esse melior, cessat esse bonus.) 
198. God is more Merciful than man can be sinful: If he be truly contrite and sorrowful.  
199. Let Repentance beget in thee as much Sorrow; as Sin bred Delight.  
Let no man's Contrition be less than his Crime St. Cyprian.  
200. It hath been 
* Arist. Eth: N●co●●.  anciently observed, that there are 3. Sorts of People in the world.  
1. Those that can well advice and counsel themselves.  
2. Those that will take good Counsel of others.  
3. Those (which are the worst that can neither counsel themselves nor will follow the advice of others.  Ex minimis seminibus nascuntur ingentia. 
FINIS.   

A CHARACTERISM OF THE FOUR CARDINAL VERTVES.  
NEWLY PUBLISHED  
Fato, non Merito.  CICERO pro P. SEXTIO. VIRTUS in tempestate sauâ quieta est, & lucet in tenebris, et pulta loco, manet tamen, atque haeret in patriâ; splendetque per se semper, neque alienis unquam sordibus obsoleseit. 
LONDON, Printed by Augustine Mathewes 16●0.   

The Printer to the Reader.  
THE Affinity of the Argument, and Rarity of ●he Subject, have moved me ●o adjoin to the precedent Aphorisms, this ensuing Character; imparted by the No●ly-descended & Virtuously accomplished, Sir R. G. Knight. And albeit (to sparkling Wits) ●● suit not point blank with Theophrastus his superlative Idea; yet, I doubt not, but it will be gratefully accepted of all well-disposed & ingenuous judgements, that (according to the Rabbinical Adage,) regard not so much the gay outsid o● the cup, as the good Liquor within Considering therefore wha● a choice Piece thou hast heer● communicated: I trust tho● (by way of Gratification) requited the Heroick● Founder with as many goo● Wishes.  
* Ouid.  GARGARA quot segetes, quot habet Methymna racemos. 
Thy in summo gradu A. M.   

A CHARACTERISM OF THE FOUR CARDINAL VERTVES.  

Of Prudence.  
PRudence is Triple:  
First, of the Heart; and this consisteth in disposing things present, ●n remembering things past; in foreseeing things ●o come: which is excellently expressed, Deut. 32. O ●hat men would be wise, (that is by ●hings past) and would understands ● viz. things present, and would foresee the last, viz. things to come.) All which is included in this versicle.  Corrige praeteritum, rege praesens, cernefuturum▪ 
Secondly of the Tongue: which consists in governing our speech, Pro. 10. He is most wise who can rule his Lips.  
Whereto accords this ingenious Epigram.  

Son Benjamin, sith thou art young,  
And knowst not yet the benefit of Tongue.  
Make it thy slave, since thou art free;  
Imprison it, jest it imprison thee.   
Thirdly, of Work: and this consists in eschewing evil & pursuing good. Psal. 33. Decline from evil, & do good: Both must go together, for the one, without the other, is not available.   

Of Fortitude.  
FOrtitude, in as much as it is a Politic Virtue, teaches to bear a valiant mind; to fear nothing but dishonesty, manfully to endure Adversity, and not to bear the crest too high in Prosperity.  
Fortitude of a purged mind, is to be voided of effeminate Passions: not to fear basely, not to be angry rashly, & to desire no reproachful thing.  
Fortitude exemplar, is to be unchangeable: because it is ever the same & is not at any time changed.  
The parts of Fortitude are 4. viz. Magnificence, Confidence, Patience, Perseverance.  
Magnificence, is seen in the Meditation and pursuit of great and high Acts, with an honourable desire of glory.  
Confidence is a Virtue, whereby the mind, in high and honourable Designs, reposeth itself in certain hope and Assurance.  
Patience is voluntary and continued sufferance of hard and difficult things for Honour and Utility.  
Perseverance, is a Virtue which consists in a permanent and well advised Purpose.  

The effects of Fortitude are four.  
First, it triumpheth over ones enemies, judges. 4. and 5. Chapter. Deborah, and Barak.  
Secondly, it keepeth a man's Goods, Luke. 11. When a strong man armed, etc.  
Thirdly, it enricheth, Pro. 10. The hand of the strong getteth Richeses.  
Fourthly it adorneth: as in the Psalms, Fortitude and Majesty his Garment.   

It consisteth in five things.  
First, in adventuring upon hard things.  
Secondly, in despising earthly things.  
Thirdly, in suffering Tribulation.  
Fourthly, in resisting Temptation.  
Fiftly, in fight against Vices.   

Five things conduce to Fortitude.  
First, the exhortation of wise men.  
Secondly, the Example of the Valorous.  
Thirdly, Exercise in Martial Affairs.  
Fourthly, Hope of Reward.  
Fiftly, the Divine Assistance gotten by fervent Prayer.   

To conclude:  
As Hearts have great horns in vain, seeing they want Courage: So is it not sufficient to be powerful in Wit, Policy or other things unless Fortitude be adjoined. Plutarch.    

Of Temperance.  
Politic Temperance (according to Macrobius) is to desire nothing to be repent: not to exceed the golden Mean. To bring Concupiscence under the Yoke of Reason: This also teacheth us not be overwise or too precise in our own conceit, but wise according to Sobricty, as the Apostle admonisheth.  
Temperance of a purged mind doth not only repress, but quite suppress irregular Desires.  
Temperance as it is an Exemplar Virtue, is a certain Reflex on itself, constant and immutable.  
There are three Parts of Temperance, viz. Continence, Clemency, Modestly.  
First, Continence, (according to Tully) is a Virtue, by which the appetite is ruled and reined by the golden Bit of Wisdom.  
Secondly, Clemency is a Virtue, which steereth the Mind in the greatest Storms and perturbations of Hatred, with a generous and gracious Disposition to forgive the Delinquent.  
Thirdly, Modesty is a Virtue, by which an honest Shamefastness procureth an Honourable and durable Estimation.  

The Excellency of Temperance is seen in two things  
First it preserveth Nature: because Nature (not corrupted) delights in the Mean, and with Extremes is corrupted and depraved.  
Secondly it adorneth the Mind. For as in Nature; Form is more Noble than Matter: So in Morality, the Manner is more commended, than the Action itself. Whence it is ancienly and truly said: W●e merit not by Verbs but by Aduerbes: that is, not in speakeing or doing any thing: but in speaking or doing well. According to that of the Philosopher, Cujusvis est pulsare citharam: bovi autem, praeclaè.    

Of Justice.  
justice gives to every one his own: wherein also is regard to be had to a Religious observation; that nothing be esteemed Profitable, that may seem dishonest.  
justice (being taken in a large Latitude and Extent) hath six Branches or Parts: First, Religion. Secondly, Piety. Thirdly, Gratitude. Fourthly, Revenge. Fiftly, Obedience. Sixtly, Truth.  
First, Religion is a sacred Virtue, of a superior and divine Nature, attended with awful Respect and ceremonious Observance, without Superstition.  
Secondly, Piety is when Duty, Respect and Reverence is given to them that are linked to us, in Blood or Good will: and are therefore near and dear unto us. (So the Prince of Roman Eloquence, Tully, often useth the Word in his Golden Epistles.)  
Thirdly, Gratitude is a Virtue, comprising the Remembrance and Desire of requiting the Amity and Friendly Offices of another.  
Fourthly, Revenge is, whereby we do in a lawful manner repel and repress Violence and Injury and every base Affront, by a prudent Defence of ourselves, and a just Vindication of the proffered Wrong.  
Fiftly, Obedience (or Obeisance) is a Virtue, whereby men excelling in Worthy qualities are observed with all due Reverence & Honour.  
Sixtly, Truth (or Verity) is an Intellectual Virtue, whereby those things are immutably the same, which they have been, are, or hereafter shall be.  
justice's may be chief perverted, three ways;  
First, through partial Affection to the Person, or love of Money. Isai. 5. Woe to them that justify the  for Reward.  
Secondly, through Fear, Mat. 10. Fear not them that can kill the Body, etc.  
Thirdly, through Envy, Mark. 15. Knowing that for Envy they had betrayed him.  
To sum up all: justice is the Pillar of the State; the Queen of Virtues, and the Empress of Human Society. And as the Sun in his Glory is most pleasant to the Beholders: So is a just Prince most dear to all good Patriots and Friends of justice.  
Vivant Rex, Regina & Princeps, aeternumque Floreant.   
FINIS.