¶ A Pattern of a passionate mind.  
Containing a brief description of the sundry strange affects of the mind of man.  
¶ In the end whereof is set down a Lesson, meet to be learned of all estates in general.  
PRINTED BY Thomas East. 1580.   

¶ A brief collection of diverse effects of the mind: And first of Perturbations in general.  
PErturbations are contritions of the mind, contrary to reason or desires to much abounding in man.  
Physicians affirm that cheerfulness hath abiding in the Spleen, Anger in the Gall, Lust in the liver, and fear in the heart: therefore it is better to slay then to pluck any thing out of the body, that is to alter the natural disposition of man.  
Except there be passions and perturbations in man, there is no place for virtue: even as there is no victory, where as there is no adversary: therefore to be angry, to covet, to lust, is no offence. For it is necessary, that Perturbations should reign, for the illustration of virtue: but an angry, covetous & lecherous man, deserveth great reproach. For albeit we have them, yet we must use them well: And therefore the end of our affections make them either good or bad. And thus briefly of the perturbations in general.  

Of Pleasure, and her parts.  
Pleasure is a certain exultation, or an exceeding rejoicing, sprounge of the events of things desired.  
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 Voluptas.  
A wise man ought not to be puffed with pleasure: for it is the food of filthiness, it killeth the body, weakeneth the judgement and taketh away understanding.   

Of Ill-will.  
Ill-wil is that which never speaketh well, neither can take any pleasure at the prosperity of any man but her own: it is a token of an abject & servile man, at an other man's prosperity to be grieved, or to rejoice at the hurt of any man: because the common state of mankind is such, as none hath assurance of perpetual felicity. For Fortune is like glass, which then may easily be broke, when it shineth most.   

Of Delectation.  
Delectation is a pleasure, which infecteth the mind, by a certain sweetness, conceived by the ear, without some recreation, cares would overcome us.  
We ought to bear the discommodities of this life patiently.   

Of Oblectation.  
Oblectation is a certain bending, or inclination of the mind, to a pleasure gentle, and sweetly moliuning the mind.  
This Oblectation in the beginning a man ought to restrain by reason: For if it once come to a custom, it will easily come to a habit, and having got an habit in pleasure, impossible it is to put it away, and to be endued with virtue.   

Insultation.  
Insultation is an an exceeding delight and pleasure, aken at the hurts of another: especially, as when we overcome our enemies, to laugh them to scorn, and unreasonablye to rejoice at the same.  
More shame for insultation, them same for their victory have many men purchased, as much honour for clemency, as glory for victory, have divers achieved.   

Of Boasting.  
Boasting is a jesting joyfulness, exalting itself insolently.  
If a wise man be defiled with this affection, it maketh him not only with pride to be puffed, but also ridiculous.  
Who immoderately liketh to praise himself, is a good vice to make wise men sport. As the shadow doth follow the body: so should Fame follow good deeds, it ought not to be hunted after.  
Boasting makes us not only to forget ourselves, and the cause of our well doing, which is good in deed, but also causeth many to be ashamed of their parents, than which, what can be more impiety.   

Of Prodigality.  
Prodigality is said to be a dissolution, or a to much losing of a virtue.  
A prodigal man's property, is to covet other men's goods, and not to care for his own, to spend lustily, & to far deliciously: so he hath, he cares not how he getteth it: & so he spendeth, he cares not how, when, or who consumes it.  
No admonition of friends, neither fear of poverty can make a prodigal man thrifty.  
The end of prodigal persons, for the most part, is strange & wicked.   

Of Ambition.  
Ambition is a love and care of promotion, or an unmeasurable desire of glory.  
Except ambitious persons be cut from every common weal, impossible it is to be without civil & continual discord.   

Of Lust.  
Lust is a desire raised against reason, or a wild and unbridled appetite, which in whom soever it reigns, so killeth all good motions, that virtue can have no place in the mind of him.  
Lust makes a man to have neither care of his own good name, nor consideration of the shame which his posterity shall have by his wicked living.   

Of neediness.  
Neediness is an insatiable coveting or a desire without all measure immoderate  
Covetousness is never minished, neither with lack nor abundance, and it lacketh as well those things which it enjoyeth, as which it wanteth.  
Where little is, little is the care, and little aught to be coveted.  
Prodigality and covetousness, are the two plagues, which overthrow great and famous kingdoms.   

Of Anger.  
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 inflaming of the same, even to the innermost part of man.  
According to her effect, Anger is a lust or desire to punish or to be revenged on him, which seemeth to have hurt us.   

Of Wrath.  
Wrath is a desire to be revenged seeking a time or opportunity for the same.  
Anger consisteth in habit and disposition: but wrath in deed and effect.  
It is a hard thing to alter the mind of man, and suddenly to pluck away, that w●ich by custom is come to an habit.  
〈◊〉 Anger doth most move us, than 〈◊〉 we most carefully keep the tongue.   

Of Paleness.  
Paleness is called an anger, newly begun, or but newly beginning and after a little while is quickly gone.  
A man infected with paleness, is soon hot, & soon cold: because reason overcometh the outrageousness of the passion: for if it should persist & continue long, it would easily come to hatred.   

Of Hatred.  
Hatred is an old grudge or a desire by which we wish ill to some body, that so may come either to wealth or profit.  
The difference between hatred and anger is, time can assuage anger, but hatred once rooted, cannot be (or very hardly) plucked from the heart.  
He which is angry desireth to have him vexed, which whom he is angry: but he which hateth, desireth his death, whom he hateth.   

Of Discord.  
Discord is an anger conceived very at the heart, by an extreme & inward hatred.  
He which is dissentius, as an unprofitable member should be cut from the body of a common weal. The dissentius person can agree with none, can yield to none, but dissenting from all, seeketh by conspiracies, Insurrections, poisoning of Princes, the plain eversion and overthrow of all.  
Not the inequality of power, but the dissension of minds maketh dissension.  
By discord the greatest things come to nought, and by the same, the world and all things else shall perish.  
An angry man, in his heat, differeth not from a mad man, behold his looks, his colour, his gesture, voice words and behaviour, and no difference shall you find.   

Of love.  
Love is a divine mystery, given unto man, for his conservation & comfort.  
The greatest and most burning affection is Love, for Love is the bond of friendship.  
A wise man may love, so long as it is without care and sighing.  
The cause of Love is delight, which by the aspect and sight of beauty is taken, whosoever in viewing and beholding taketh no pleasure, can at no time love in deed.  
Love is an unsatiable desire, intruding itself into man, by some wonderful beauty, a passion unmeet for a noble man.  
The effects of love are strange, & more to be shunned then any other perturbation.  
This love vexeth the mind and casteth the body into sickness.  
Love is the cause of deadly hatred, and can abide no partner in the same.  
Love makes valiant captains, most vile captives, and those which are subduers of the stoutest, to be in subjection to the most abjects.  
Through love, whoredom, deflowering, adultery & incest, are committed.  
Love is remedied either by fasting, by time, or with an halter, for good cheer, nourisheth and increaseth love, time doth take away or at the least assuage the same: But if neither fasting nor time will do good, than the next remedy is to take an halter & hang himself.   

Of desire and longing.  
Longing is an immoderate desire of a thing wished for, and therefore hastening is a lingering to him which longeth.  
Every thing is most esteemed when either it beginneth to want, or we altogether lack it, wherefore it appeareth that we know what a thing is, and of what estimation when we have it not,  
It is unmeet for any wise body, whose part is to bear patiently, which must needs be borne, to be subject to this perturbation of longing.   

Of Fear and Sorrow.  
Fear is an opinion of some evil coming towards us, which seemeth to be intolerable.  
A wise and valiant man, should always be heedful, but never fearful: for there is more evil in fearing, then that which is feared.  
A man were better to repent him of his ill fortune, them to be ashamed of the victory.   

Of Slothfulness.  
Slothfulness is a fear of labour to ensue, & as diligence helpeth & prospereth all enterprises, so contrariwise, Slothfulness marreth every thing. Slothfulness riseth of too much abundance, & Idleness maketh of men women, of women beasts, of beasts monsters.  
It cometh to pass oftentimes, that industrious and diligent men, by their pains, excel even those, to whom Nature hath been most beneficial.   

Of Bashfulness.  
Bashfulness is a fear of just reprehension, or it is a vehement motion of the mind, flying shame, desiring commendation, it is the best ruler of the lusts when it is raised by the care and study of honesty.  
Bashfulness is raised sometime by ill deeds, but shamefastness is always through consideration of goodness.   

Of Terror.  
Terror is a certain fere, springing from the imagination of an unaccustomed thing  
He is properly called a valiant man, to whom the fear of an honest death doth strike no terror.   

Of Dread.  
Dread is a fear that troubleth the mind, before any evil doth happen.  
Dread maketh us not to enjoy our riches nor other commodities of this life, through a fear of death.  
It is the property of a wise man, with a quiet mind, to suffer all things, whom prosperity cannot inflame with disdain, nor adversity overthrow: but those things which he possesseth, he enjoyeth, and those things which he hath not, he doth not greatly covet.  
Unto every wise man it belongeth to have a forecast of those things, which may happen.  
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.  
Hope of all paissions is the sweetest, and most pleasant, and héere-off it is said, that hope comforteth captains.   

Of Trembling.  
Trembling is a sudden motion of the mind, joined with an amazedness of the same.  
He is but a wretch who cannot keep his grief in secret.  
Wicked men seek the destruction of those which mean best.   

Of Conturbation.  
Conturbation is an affection contrary unto Fortitude, without which nothing can be accomplished worthily, and with commendation.  
The whole glory of a battle, consisteth in the policy of a Captain.  
The head being troubled the members cannot fulfil their duties.   

Of Fearfulness.  
Fearfulness is when the mind being moved, doth as it were forsake the body.  
Fearfulness is an imbecility or weakness of Nature, in respect of years, in childhood, or doting old age, or by sickness, or it riseth from a conscience convict and guilty of some offence.   

Of Sorrow.  
Sorrow doth cause in the mind of man, a biting grief, & vexation: Fear causeth a fight and departing of the mind: Pleasure raiseth an over prodigal merriness, and Lust an unbridled appetite.  
Sorrow is an unmeasurable contrition of the mind.   

Of Pity or Compassion.  
pity is a sorrow conceived by the miseries of an other man.  
pity and mercifulness, brings credit both with God and man.  
A merciful conqueror, a friendly foe: Wherefore every man ought to endeavour to seem, and to be merciful.   

Of Envy.  
Envy is a sorrow, taken at the prosperity or welfare of an other man.  
As the Auker eateth and destroyeth iron, so doth Envy eat and consume the hearts of the envious.  
Such are most envied as either by wealth, riches, renown, authority, or virtue, are better than the rest.  
Envy gotten by virtue, obscureth not the name of any man.  
The envious like of none, but such as are causers to bring those which are at rest and in felicity into misery.   

Of Emulation.  
Emulation is defined to be a grief of the mind, because one doth enjoy that, which we are desirous to have.  
That man is said to emulate, which labours with tooth and nail, to get the praise and glory which an other hath, unto unto himself.  
Emulation brings Infamy unto those which are infected with the same, when they will contend and challenge their better.  
Emulation is nought, and necessary: nought, when it springs of an ambitious Envy, and necessary, when it riseth, of a virtuous Study.   

Of Obtrectation.  
Obtrectation is a grief of mind, because others would have that, which ourselves enjoy.  
A good thing, the more common, the more commendable.   

Of Fretting.  
Fretting is a sorrow of the mind, mightily bringing down a man, and altering his constitution.   

Of Sadness.  
Sadness is a sorrow continuing deeply rooted in the mind.  
melancholic persons are continually vexed, both in mind and body, they are very seldom well at ease, because they digest their meat very ill, they are strong in imaginations, and for sharpness of wit, they excel.  
Sadness is to be condemned, but gravity is commendable.   

Of pensiveness.  
pensiveness is a doleful or weeping sorrowfulness, and withereth the body of man.   

Of Mourning.  
Mourning is a sorrow, conceived of the death of him which was dear to us.  
Their deaths, whose lives have been good, and without any notorious crime, should always be a comfort unto us by a continual remembrance.  
Patiently should that be borne, which no strength can overcome, nor counsel avoid.  
He dieth not untimely which dieth virtuously.   

Of troublesomeness.  
troublesomeness is a laboursome sorrow.  
No dolour nor danger ought we to shun and avoid, if thereby we may do good.   

Of Lamentation.  
Lamentation is a sorrowfulness, showed by a certain howling & crying out.   

Of Carefulness.  
Carefulness is a sorrowfulness of the mind, proceeding from some great and deep cogitation fixed at the heart.  
Study & carefulness in a naughty disposed person, causeth great hurt: but in a good and virtuous person, it converteth all his endeavours to good exercises.   

Of Molestation and Affliction.  
Molestation is a grief of mind, not ceasing, but continuing.   

Of Desperation.  
Despair is a sorrowfulness, without all hope of better fortune.  
Who contrary to the will and time prescribed of God, will part the soul from the body perpetually: he is to be punished.   

Of mortal virtues life, and of the chiefest felicity.  
SOme men have supposed the delight of the mind, to be the chiefest felicicitie: Others the beastly pleasure of the body: Others a good constitution of the body, and perpetual health without sickness. Some have thought honesty linked with pleasure. Some to be free from sorrow and grief of mind. some learning & profound knowledge, some to live honestly, and to follow virtue, some not to decline from the law of nature, some in the goods of nature, fortune, and the mind: so that how many sects, so many sentences, how many men, so many opinions.  
Felicity is a virtuous prosperity or a flourishing estate, joined with an honest conversation: or else a way sufficiently of itself, teaching how to live well, or a life endued with all kind of pleasure, quiet and glorious.   

Of the goods of Fortune.  
The goods of Fortune are riches, and will of men, Nobility, Fame, Authority, Honour, many and virtuous Children, and such like.  
Riches do rather stir to vices, than prick to virtue.  
We should rather gather wealth both to relieve our want, and also to secure the necessity of others.  
Riches are according to their use, good, if they be well used: bad, if they be abused.  
Riches without wisdom to use them, cannot honest a man.  
Virtue or good qualities without riches, are as it were a candle under a bushel.  
Riches without virtue do little profit.  
A true friend is he, whose care is to pleasure his friend in all honest things, moved thereunto by a mere goodwill, which he beareth unto him.  
Nobleness of birth, is either universal or particular. Universal, as to be borne in a noble and famous country. Particular, to come of noble parentage. An obscure country bringeth no credit to a man, be he never so virtuous. And to come of noble parentage, and not to be endued with noble qualities, is rather a defamation, than a glory.  
It is better by virtue and good deeds to get renown, then to depend upon the opinion of a noble house. Then a good name, nothing is sooner lost, and nothing harder to be recovered.  
As fire cast into the water is quickly quenched: so a false accusation against an honest life, is soon extinguished.  
Honour is the reward of virtue.  
Those men have most excellent wits, which are pricked with the desire of glory.  
The getting of children in honest wedlock, is one of the chiefest benefits that can be in a common weal.  
Better unborn, then untaught.   

Of the goods of Nature.  
By this word Nature is understood the virtue, force, and property of every thing. In this place the goods of Nature be also understood, all such things as are in the body of man, as health, strength, beauty and bigness.  
If a man want the goods of Nature, he cannot be happy in this life.  
Necessary it is for him that is insolent, to be brought to the acknowledging of himself, by sickness, or other misery. Most covetous is he, which is desirous to get, careful to keep, and unwilling to forego.  
He is not valiaunter, which killeth a Lion, than he which mortifieth his wild concupiscences.  
Beauty, riches, pleasure & prosperity, causeth forgetfulness of ourselves.   

Of the goods of the mind.  
Sweeter and more comfortable, are the pleasures of the mind, than the delights of the flesh.   

Of civil or active felicity.  
A man should not live to himself but should have a care of his parents, of his children, and countrymen.  
He is a right good man, which serveth God devoutly, and dealeth uprightly with all men.   

The definition of Virtue, and her parts.  
Virtue is nothing, but avoiding wickedness.  
Fortitude, when it exceedeth, falleth into rashnés, when it fainteth, into childish fearfulness.  
Liberality when it lavisheth out of reason, is called prodigality, when it is not extended any whit, purchaseth the name of Covetousness.  
In good things, nothing is either wanting or superfluous.  
Wickedness cannot be comprehended, but godliness may: Therefore easier it is to become wicked then virtuous.  
Virtue is divided into four parts, the first is Prudence, the second, Temperance the third Fortitude, the fourth justice.   

Of Prudence and her parts.  
Prudence is a knowledge of good things, bad things, & things indifferent  
The very cause of all goodness, is only wisdom, by that we know what to eschew as hurtful: and again, what to choose as profitable.  
Socrates much given to wickedness, by wisdom reform himself, and became a good example of a godly man.  
Wisdom doth not commit, or do any thing, for which she may afterward say, Non putaram.  
The parts of which Prudence dependeth, are Reason, judgement, Circumspection, Providence, Docility, Heed; Aristotle adjoineth wariness, jolines, Craftiness, Subtlety & Righteousness.   

Of Reason.  
Reason is an order to do all things, by the consideration of things to come.  
Before a man begin any thing, consultation shoùlde be had: but having delyberated, speedy execution.   

Of Understanding.  
Understanding consisteth in discerning truth from falsehood, and in taking heed, lest the mind be overmuch delighted, and so deceived, by the vain pleasures of the body.  
By Idleness, men learn to live naghtely.  
The way to extinguish the burning passion of love, is to beware of Idleness. He which ruleth others ought to be free from all affections: for anger suffereth not a man to see that which is expedient, hatred hasteneth to unjustice, love weakeneth the judgement, lust offereth wrong, grief stirreth to revengement, and envy overthroweth a man.  
Evil manners come by evil company.  
To all men show a good countenance: yet enter familiarity with none, but such as are of good conversation.  
Sudden counsel bring speedy repentance.   

Of Circumspection.  
Circumspection in an especial care of the mind, to bring those things which we have in hand, to a good purpose.  
Circumspection in war, is the cause of escaping many dangers, in 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.   

Of Providence.  
Providence is a certain virtue and force of the mind, by which we foresee a thing, before it comes to pass.  
Provident men ought to be admitted into the consultation of great matters.   

Of docility.  
Docility or a good capacity, is a certain virtue of the mind, by which we quickly conceive, and easily understand those things which are taught us, of another, we account not that a good wit, which will easily attain to the perfection of wickedness.  
Docility gotten by industry, though it be hard in conceiving: yet is it not hasty in forgetting.  
To whom Nature hath given sharpness of wit, they are most careless, and least commended in their exercises.  
Noble men, whether they give themselves to godliness or wickedness, in either of them they so excel, as none of our calling.  
They have not only a good wit, but also a power to bring all that to pass, which they are desirous.   

Of Heed.  
Heed is nothing else, but with judgement, to decline from things hurtful.  
A man ought to encounter at the pleasure & time appointed of the enemy.  
Contrary to Heed, is temerity, a foolishness, which runneth all upon the head, & neither obeyeth reason nor the persuasion of friends.  
Great care ought to be had, whom we may believe, for fair tongues oftentimes work mischief.   

Of Wariness.  
As it is the part of a wise man, wisely to consult, and give counsel, so is it the duty of a wary man, well to conceive and uprightly to judge.  
He is the most excellent, which is endued with that discretion, that in all extremities, can give himself that counsel which is profitable.   

Of wiliness, Craftiness and Subtlety.  
The mind of a crafty man, by practice is hardened, even as the hand of a workman by great labour.  
To be wily, crafty, subtle, are horrible, if they be used to wicked purposes, so are they to be embraced, when they be referred to honest ends.   

Of Equity and Righteousness.  
Equity or Righteousness, is defined to be a more gentle sentence, given to malefactors, then commonly the laws do give.  
Equity judgeth with lenity, laws with extremity.  
There is a justice natural, & a justice legal, the legal justice is the written law, according to which common judges give sentence. The natural justice, is the discretion which every prudent & wise man is endued withal, wherewith he being driven thereunto, through consideration of circumstances, doth oftentimes make things bitter sweet great & dangerous, easy, heinous & horrible, either not so at all, or not so horrible, as they are supposed to be.  
equanimity is a tranquillity of the mind, by which in adversity, we do not through grief & thought, hurt ourselves, nor in prosperity, exalt nor rejoice overmuch.   

Of Temperance and her parts.  
All virtues are to be divided into. 2. sorts according to Cicero, who calleth them either virtues of knowledge or of conversation: those of knowledge he calleth prudence, & wisdom: wisdom he saith only consists in contemplation, prudence in the knowledge of common matters. Domestical prudence is when every private man doth prudently consider of his own affairs: & civil, when we bend ourselves to the profiting of the weal public  
The learned have divided virtue into four parts, to wit, prudence, temperance, fortitude, and justice.  
Temperance is a virtuous habit of the mind, whereby we abstain, from all vain and pestilent pléasures both of mind and body.  
It is the office of temmperance, to covet nothing, whereof it should afterward repent her.   

Of Modesty.  
Modesty is a virtue teaching a man how to rule his affections, and in all his actions to keep a mean.  
Modesty is perceived by the countenance of a man, for by the same, we may gather the disposition of any. The greatest kings have the greatest cares.  
It is the part of a good shepherd to sheer his sheep, & not to fleay them.  
The true modesty of an honest man, striketh more shame, than the sight of many wicked and immodest persons, can stir to filthiness.   

Of Shamefastness.  
Shamefastness is a natural blushing, by which we are afraid & ashamed to commit, any thing which is not honest.  
Blushing is judged to be a fear coming of a guilty conscience, but shamefastness of honest things.   

Of Abstinency and Continency.  
Abstinency is a kind of temperance, whereby we bring under the power of reason, our appetite, when it is alured unto unlawful delectation.  
Continency is a keeping of ourselves from those things, which are not to be coveted.  
Abstinency consisteth in the having our appetite: Continency, in tempering our lusts of the flesh.  
Honesty to be preferred before lechery, chastity before incontinency, & a faithful promiss, before sinful pleasure.  
Incontinent is he which keepeth no measure, in the coveting of worldly things, or cannot contain himself from the effect of fleshly desires.   

Of Chastity.  
Chastity, is the rule or patron, how a man may lead an honest and virtuous conversation.  
He is to be said to have chaste ears, which cannot abide to hear that, which is dishonest.   

Of Honesty.  
Honesty, is a free election of the mind, to do those things, which are agreeing to the rule of virtue.  
Nothing can make men so miserable, as wickedness and impiety.  
God hath given this gift unto man, that by honesty he may best profit.  
The pleasure that cometh of honesty, is continual, not transitory.  
The pleasures springing from dishonesty, be mingled with grief, and vexation.  
Players of Interludes, are not to be allowed, because they both speak that which is not seemly, & by gesture show that which is dishonest.  
He whose desire is to live well in the world to come, shall for a time, live wretchedly.  
He which chooseth to live well for a time, shall for ever live unquietly.   

Of Moderation.  
Moderation doth so measure all our actions, that it will not suffer us to pass the bonds prescribed by honesty.  
By moderating ourselves, we learn to forbear, when we are injured.  
A man should bear & not blame, which cannot be avoided.  
A man ought not to revenge his own private cause.   

Of Sparing or Hardness.  
It is the common use of most men under the show of one thing to engraft in our minds an other: & thereof prodigality is called by the name of liberality, cruelty of equity, foolish boldness of fortitude, & covetousness of sparing. We ought therefore to be careful, least those vices deceive us, which seem to accompany the virtue. A covetous man is he, which out of reason coveteth, sparing is like a good husband thriftily to kep, not unthriftily to spend   

Of Sobriety.  
A sober man is he, whose mind is not overcome, but hath the use of wit, & senses, & contrary wise we call him drunken, whose head, hands nor feet, cannot discharge their duty.  
Drunkenness, is the beginning of dishonesty and whoredom.  
Soberness of diet doth not only keep our bodies free from gross humours, which springs of ill dieting, but also prolongs our days very much, and makes us live a healthful old age.   

Of Fortitude.  
There is no virtue, but either sword, strength, or threats will weaken the same. To vanquish affections, to resist anger, is only the part of a most valiant man. Fortitude is a knowledge, instructing a man how with commendation to adventure, dangerous, troublesome & fearful things, & in the taking of them in hand to be nothing terrified.   

Of Magnanimity.  
Magnanimity is a certain excellency of the mid, placing before her eyes, at all time's virtue & honour & to the attaining off, bends all her cogitations & studies.  
It is the nature of him that is magnanimous, for the love of virtue, only without hope or desire of recompense to do every thing, he is delighted, in a good conscience: in adversity he mourneth not: in prosperity, he insulteth not, and in trouble he pineth not, he stands in admiration of nothing, he thinks not any thing too hard, too be brought to pass, he is constant, but in a good cause, neither will, he go about any thing, but that which will bring him credit, he is no hypocrite nor flatterer, he cannot abide to currey any man's favour, if he hate a man, he shall know it, if he love one, he cannot keep it secret.  
He is ashamed, by a benefit to be bound to any man, he thinks him a conqueror, which bestoweth a good turn, and him which receiveth, he numbereth amongst them which are vanquished. If he receive any thing, he is never well until he have requited the same with greater measure. He thinks he should not be desired unto any thing, neither doth he love to request a thing at any bodies hand, for to beg a thing at a friends, is to buy it, it is no small grief to a good nature to try his friend.  
More honesty is gotten by forbearing, then by revenging.   

Of Trust or Hope.  
Trust or Confidence is a certain persuasion, rather of a prosperity to come, then at hand.  
The causes of this Confidence, be two, either former good luck, and in hope of the like good-luck, we are animated to take any thing in hand, seem it never so dangerous, or the authority of some person.  
Men ought to take great heed, lest by too much confidence they fall into perils.  
Confidence, except it be guided by modesty, and proceed from judgement. may rather be called arrogancy.  
Through arrgoancy have many come into hatred.  
A wise man ought not to take upon him, more than he can discharge, neither to contend with him, with whom he is not to be compared.   

Of Security.  
Security is one part of fortitude, by which, after we have cast in our mind, all inconveniences, and know the worst that can happen, we are quiet and without care.   

Of Magnificence.  
Magnificence a virtue only to princes.   

Of Constancy.  
It is the duty of Constancy, to resist dolours of mind, and of continency to expel all foolish pleasure.  
Wisdom is in nothing more apparent, then in constancy.  
Constancy, except it be in truth, and in a good cause is impudency.   

Of Suffering.  
Suffering teacheth us to go forward in an honest matter, without grief and gruding.  
By familiarness, humbleness, and quiet bearing of things, we win the hearts of men.  
It is his part, which governeth others, not with words and whips to wax cruel against malefactors: but with suffering and gentleness, to draw them to his mind.   

Of Patience.  
Patience is a voluntary adventuring of hard things for the desire of virtue.  
At some times it is meeter to revenge, then to forgive: and sometimes it is a part of justice, with injuries, to requite injuries.  
It is no less evil to requite, than it is to offer an injury.  
Frays, fightings, & contentions, arise only, because wicked laying aside all patience, seek occasion to move troubles and tumults.  
Impatience being set against misuse, it ministereth matter of continual debate.  
He which bendeth himself to revenge, doth imitate his doings, of whom he is molested: and he which immitateth an evil man, cannot be a good man in any sort.   

Of Stability.  
Stability is a continuing in that which is well begun.  
Stable virtue overcometh all things,  
To say, and unsay with one breath, is to waver, as a weathercock.  
It is no less virtue, to keep things gotten, then to be desirous of new.   

Of justice.  
Fortitude without wisdom, is but rashness, wisdom without justice, is but craftiness, justice without temperance, is but cruelty: temperance without fortitude, is but savadgnes.  
justice is a divine and celestial virtue, which if men would embrace, they might live quietly from troubles, and happily to their hearts desire.  
Philosophers makes four sorts of justice: Celestial, natural, civil, & judicial.  
Celestial justice, is a 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 the laws of nature, the statutes of the people, the consultations of Senators, the devices of Princes, or authority of grave and wise men.  
judicial justice depends upon laws, made for the commodity of a common weal.  
The alteration of a Prince, brings the alteration of a common weal.  
A good Prince, more by the example of godliness, then by godliness itself doth persist: so a wicked Prince, more by the challenge, as due unto them.  
Every good subject should prefer a common profit, before a private, and a universal, before a peculiar.  
By how much more any man knoweth the thing, which he loveth, than the thing knoweth him, by so much he loveth it better: but a father doth better know the son, than the son the father: and therefore the father doth love him better.  
They which take the greater pains in getting of any thing, love that which is gotten more intyrelye, than they which take less pains: But the mother doth with great pains attain to them, than the father, and therefore her love must needs be greater.   

Of civil Friendship.  
Civil Friendship is of three sorts, the first is common or general goodwill, whereby we wish well unto all men: the second is good fellowship, which continueth but a time, as long as pleasuré lafteth, but no pleasure, no friendship: the third is a perfect friendship, which bringeth to pass that among men, there be a great agreement, both in will & in working.  
There is no more certain token of true friendship, then in consent and communicating of our cogitations, one with another.  
The gréement of the wicked, is easily upon a small occasion broken: but the friendship of the virtuous continueth for ever.  
As a kingdom cannot have many governors, nor one wife many husbands, and love them: so one cannot love many entirely, and be beloved of them again heartily, without hypocrycye.  
Strength is then weakened, when it is divided.  
That man is a faithful friend, to whom we may unfold the secrets of our hearts, and freely communicate, as if we wear alone those things, which any way trouble us: whose wisdom is great, with whom we may talk boldly & familiarly, without failing, without dissembling, without hiding any thing from him.  
A faithful friend, come wealth, come woe, come prosperity, come advertie, is no changeling.  
example of godliness, then by the thing itself, doth corrupt the manners of his subjects. For the common sort of men, persuade themselves, all that to be well done, which is done by example.  
It is the part of every Prince and Magistrate, that he beware least by evil example, he bring a wicked custom into his dominion.  
The virtues of the law, are four, to bear sway, to forbid, to punish, & suffer.  
The precepts of the law, may be comprehended under these three things, to live honestly, to hurt no man wilfully, to render every man his due, carefully.   

Of Innocency.  
innocency is an affection of the mind, which will not molest, injury, nor hurt any man.  
An innocent man, in respect of a good conscience, contemneth all worldly things.  
A rumour raised of nothing, vanisheth of his own accord.  
Innocency may for a time be oppressed, but it will rise again: it may be obscured, but it will shine again: it may be overwhelmed, but it can never be drowned.  
The remembrance of a good conscience, is a comfort in adversity.  
Every man should consider, that he is borne to help, and not to hurt his fellow neighbours.   

Of Friendship.  
Friendship is a natural goodwill of well disposed persons, caused through sickness of manners, and motions of the mind, fancying each other for nothing else, but only for the increase of virtue, not for any pleasure or profit.  
The kinds of friendship are three, natural friendship▪ Civil and Hospital.   

Of natural Friendship.  
Natural Friendship is divided into pity, kockring, and kindred. Again it is divided into the love towards God, towards our parents, and towards our country.  
We ought to behave ourselves towards our parents as we would have our children love us.  
Nothing is more according to nature then to love than of whom we are borne.  
No man is borne for himself, but a part of our birth, our country, a part of our parents, a part our friend's should not be ashamed to confess the same.  
Thankfulness doth consist in truth and justice: truth doth acknowledge what is received, justice doth render goodwill for goodwill, and one good turn for another.  
There is no more manifest sign of an ungrateful mind, then to dissemble a debt, when we are not able to discharge it.  
He is an ungrateful man, with whom the benefit perisheth, but he more ungrateful which will forget the same.  
It is impiety not to love our Parents, but not to acknowledge them, is more than madness.  
That is not well given, which is not willingly given.  
How much a benefit is lingered before it is bestowed, so much it loseth of his grace.  
We had rather lose all, then long for a thing.  
The gift of an enemy, better untaken then received.  
As good it were to eat meat from a serpent's mouth, as to take a benefit of our enemy, in both danger, in both death.  
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.  
Piety is only a grateful good will towards our parents.   

Of Gentleness.  
Greatly are inferiors bend to perfect obedience, when they perceive their Prince gentle and easy to be spoken withal, not scornful or full of disdain.  
A Prince should be for countenance so amiable, and for behaviour so gentle to towards his subjects, as none at any time should go from his presence, pensive, or troubled in mind.   

Of Faithfulness.  
Faith is a constancy, and performance, of that which is promised.  
FINIS.    

Neither doth prosperity manifest a friend, nor adversity hide a flatterer.  

Of Hospitality.  
This friendship of Hospitality is divided into four parts, wheroff one is called a glorious entertainment of men, only to be thought off, an other is a covetous kind of hospitality only for the penny, the third is a courteous receiving, either of our friends or strangers, the last is a religious entertainment, of all such as truly without hypocrisy serve God.  
Hospitality should be only for the release of such, as are pinched with poverty.   

Of Concord.  
Concord is a tower of strength invincible against all invasions.  
The common weal with common aid is defended, if men cleave not unto parts.   

Of Godliness.  
Godliness is a Religious worshipping of God.  
In defending Religion both with others and alone, ought we to fight against our foes.  
Rare & few are those men, which call themselves from the world, and are taken with an earnest desire of heavenly things.  
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, divelyshnesse.   

Of Humanity.  
Humanity is to be observed of such, as will be called humane or courteous: for nothing should be more contrary to man's Nature, then to offer injury to any.  
Humanity teacheth us to abandon cruelty, to love & cherish one another, even because we are men of one nature reasonable, & by the reason gentle, without cruelty, not fierce without mercy, as are savage beasts.  
According as man doth excel in riches, let him towards the poor exceed in liberality.   

Of Gratefulness.  
Gratefulness is nothing else, but to keep a benefit in memory.  
He which doth receive a good turn  
THe giver of all goodness, God almighty, so assist us with his holy Spirit, that affections may so remain within us, as they do not range, and stir to wickedness, but that they being rather banished or abated, and bridled by the Spirit of God, we may embrace Virtue, which God hath promised in this world to reward, and in the world to come, not to see unrequited.  
WHo will see more of this matter at large, let him read Master Roger's Book, of Moral Philosophy: Entitled, The Anatomy of the Mind.  
FINIS.  
H.W.    

¶ A BRIEF LESSON, for all estates.  
Keep counsel. Use not many words. Tell the truth. Bridle thine anger. Appease debate. Hinder no man's good name. Take heed of drink. Remember thy end▪ Be merciful. Try before thou trust. Repose no confidence in a reconciled adversary. Sorrow not for that, which cannot be got again Rejoice not in thy neighbour's cross Strive not with thy overmatch. Reveal not thy secrets to thy wife, nor to thy children: For women & children say all they know.  
Three things undid the Romans reign: privy grude, young heads, & private gain. Bear with others as thou wouldst have others bear with thee. Be not too rash, hasty, bold, nor wise in thine own conceit.  

Do not speak all thou know'st.  
Do not believe all thou hearest.  
Do not do all thou canst.  
Do not say all thou seest.   
Behold the end, ere thou begin,  
Have mind on death, & fear to sin:  
For death shall reap, that life hath sown,  
And life shall spring where death hath mown.  
Though Fortune have set thee on high,  
Remember yet that thou shalt die.  

Abstinence is good for the health and wealth of the Soul,  
Abstinence is good for the health and wealth of the Mind,  
Abstinence is good for the health and wealth of the and Body.   
If thou fly Idleness, Cupid hath no might,  
His Bow lieth broken, his fire hath no light.  
FEAR God. And keep his Commandments.  
FINIS.   

Printed by Thomas East. 1580.