Palladis Palatium: WISDOMS PALACE. Or The fourth part of Wit's Commonwealth.  
LONDON ●mprinted by G. Eld for Francis Burton. 1604.   

me, again to present your worships with an other parcel of the same man's labours, in hope that you both will (as formerly you have done) yield a favourable allowance unto this work, and also a kind construction of my rude, though well meaning, Epistle. The book for argument containeth variety of many excellent sentences, collected out of the choicest writings of the ancient fathers. Here may wit find pleasant and sweet flowers to suck honey from. Here may youth find wholesome precepts to direct his future life. Here may the mind that readeth with an intention to profit, reap singular commodity. Here may the wearied and defatigate spirit, recreate itself with variable delights. Here may most (good) dispositions light upon some things to firte their desires. And here I doubt not but both your worships shall find much matter of contentment, when your leisures will afford you time to peruse it. I trust that I need not frame any Apology in the defence or excuse of the book itself, for virtue is to be loved for it own sake, and therefore I hope that the matter itself, will win favour unto itself. If not, yet I know that, Virescit unlnere virtus: Virtue if she be wounded can heal itself, and will appear by so much more glorious, by how much more eagerly vice endeavoureth to dim the brightness thereof.  
Wherefore in full persuasion that it   

alas virtue is well near banished, vice hath almost gotten the upper hand, wisdom is derided of fooks, and the seeming-wise approve themselves to be witless, by their heedless courses, for Exitus acta probat: the end trieth the truth of the matter, & the rash conceits of young unripe heads, are comptrouled by the approved experience of riper judgements. Many are the excellent precepts which the works of the learned afford, and not few also are the idle fancies of vain and witless heads. The latter sort men much hunt after whereby they increase their follies, but the former sor● is much neglected whereby wisdoms reputatition is not a little impaired. Let there be by stealth, or any other unlawful means, any idle Pamphlet, stuffed with more than villainy, set to sale (to corrupt virtuous minds) and it shall not want utterance, for Nitimur in vetitum semper cupimusque negate, But let there be many excellent books of much worth, compiled, (if duly regarded) yet if some, more than extraordinary matter be not therein contained, they may hap to lie by the walls. The consideration whereof might easily discourage many good men from pains taking in that kind, & terrify those who undertake the publishing thereof, from adventuring so far in a matter likely to prove so little to their advantage. But yet hoping that the approved sayings and experimented sentences of the worthy authors herein contained, will be some stay unto rash-headed folly, and yield some content unto wisdoms lovers, in the perusal hereof: as the Author hath bestowed his pains in colecting hereof, so have I adventured the Charges in Printing hereof, being hereunto the better encouraged by reason of the good success that this authors former book entitled The sorrowful Souls solace, or Tears of true repentance, shed for sin: hath already obtained at his reader's hands: Thus gentle reader wishing that thou mayest gain double as much pleasure in perusing hereof, as the author did pains in collecting hereof, I rest thy friend and well-willer.  
F. B.   

A table of the principal heads contained in this Book.  

Abstinence. page. 1.  
Abuse. pag. 4.  
Acceptation of persons. pag. 6.  
Aide. pag. 9  
Anger. page. 12.  
Blessedness. pag. 14.  
Benefits and benefiting. pag. 16.  
Blasphemy. pag. 20.  
Bondage. pag. 21.  
Charity. pag. 23.  
Chastity & continency. pag. 26.  
Coryection. pag. 29.  
Curiosity. pag. 31.  
Conversation. pag. 32.  
Discipline. pag. 34.  
Discord and Dissension. pag. 35.  
Delight and pleasure. pag. 37.  
Desperation. pag. 38.  
Detraction. pag. 39  
Devil. pag. 42.  
Envy. pag. 44.  
Exercise. pag. 47.  
Excuse. pag. 48.  
Example. pag. 52.  
Flattery. pag. 54.  
faith. pag. 57  
Grief. pag. 59  
Guile and deceit. pag. 62.  
Heresy. pag. 64.  
Humility. pag. 66.  
Ignorance. pag. 68  
Infirmity. pag. 70.  
justice. pag. 71.  
Knowledge or wisdom. pag. 73.  
Learning. pag. 78.  
Liberality. pag. 81.  
Misery. pag. 83.  
Mercy and pity. pag. 86.  
Nature. pag 88  
Necgligence. pag. 90.  
Nobility. pag. 91.  
Obedience. pag. 92.  
obstinancy. pag. 94.  
Order and degrees. pag. 95.  
poverty. pag. 97.  
Preaching. pag. 99  
quarreling, strife, & contention. 101.  
Quietness, peace and tranquillity of mind. pag. 104.    


the sweetness of trifling toys, & what a joyful thing is it unto me now to let go those things which before I feared to lose? For thou (oh Lord) didst cast them out of me, and thou, (oh chiefest sweetness) didst enter in their rooms: thou more sweet than all pleasures, but not to flesh and blood: Thou that art more clear than all light, more inward than any secret, and more excellent than all honours, but not to those that are high in their own conceits. Aug. confess. Abstinence is the mother of health, and pleasure of sickness, for without meat and drink lust quickly ceaseth. Hierom. in his epist. Moderate, and temperate meat, is commodious both to the soul and body. Hierom. ad Rusticum. Great abstinence is daingerous unto the tender, before they come unto ripe age, Idem ad latam. Abstinence, if it be so thou tame not the body as much as it can abeare, is no virtue: and it is very inordinate, if the body be brought lower than it ought. Greg. lib. 20. mor. Not the flesh, but the vices thereof are through abstinence to be extinguished: so it is necessary that every one be so far forth continent as may destroy the vices, not the flesh: for oftentimes in pursuit of the enemy, therein, we kill the citizen whom we love: and oftentimes also while we do, as it were spare our fellow Citizen, we further the enemy in the skirmish, Idem. The appetite and not the meat is faulty: for oftentimes we eat dainties without any fault finding: but we do distaste those meats that are more gross, without any feeling of conscience, Idem lib. 30. moral. Nothing is so pleasant as meat well digested and decocted: nothing so available unto health, nothing so much surthereth the sharpness of the senses, nothing so much repelleth sickness as moderate refection. For sufficient not only nourisheth us and preserveth health, but also begetteth delight: But superaboundance, or excess causeth diseases, bringeth molestations, a young man disobedient: a rich man that will give no alms: a woman that is unchaste: a master without virtue: a contentious christian: a poor man proud, an unrighteous king: a negligent Bishop: a common wealth without discipline: and the people without law. Augustine.  

Acceptation of persons.  GOD forbidden that into the Tabernacles, rich men should be accepted before poor, or noble before them of low condition: when thou rather hast chosen that with the weak thou shouldest confound the strong. Agusti. Greatest is the offence of ministers, because they respect not the causes, but the persons, and the just poor man being despised, the unjust rich men are honoured. Ambrose. In judgement let not favour bear sway, but give sentence according to the equity of the cause. Idem. It is not consanguinity, but the bond of virtue that linketh men together. Idem. The affection urgeth us to do many things: for whiles we regard the alliance of our earthly bodies we oftentimes offend the creator both of bodies and souls. Hierome. To accept the person of a man, is not to honour him as he is a man, but for some other thing wherewith he is endued. Gregory. Unjust judges, while they consider the calling of men, do err in judgement yea very oftentimes the judges themselves do corrupt the upright when as they themselves do shamefully defend the guilty and unjust. Isydore. The acceptation of a man's person is a certain slender reverence or regard given unto any one, not of desert, but for fear or profit. Cardinal Hugh. judgement is easily perverted by the rich man's bribes: but a poor man wanting what to give is not only contemned, but also against equity is oppressed. Isydore. The persons of men, not the justness of the causes are accepted: bribe's not laws are regarded: not what reason speaketh, but what the will affecteth: not what the mind thinketh, but what the mind desireth: not what is lawful but what pleaseth is regarded: nay the eye is never so single, that the whole body may be light, but always some leaven is mixed wherewith the whole lump is corrupted. Innocentius. The poor man's cause is with delays neglected: & the rich man's cause instantly prosecuted; To the poor all rigour is showed, to the rich all curteste used: the rich men's bad causes are hardly looked unto, but the poor are charged with heinous crimes. The poor man's tale is negligently hard, but the rich man's words are highly esteemed. Idem. The poor man crieth, and no man heareth: the rich man speaketh & every one applaudeth: the rich man speaketh and all men hold their peace, and his words are exalted unto the clouds: the poor man speaketh, and they say, who is this man? and if he offend ever so little, he is quite overthrown. To the rich they say: sit down here and rest thee well: but to the poor they say, stand there, or else sit at my footstool. Idem.  

Aide.  ALL men ought to be loved equally, but if thou be not of ability to profit all men, secure those especially who by reason of the times or the places, or by any other opportunities, are by a certain lot united unto thee. Augustine. It is upright counsel, that if thou desire to be helped of those that are thy betters, thou thyself shouldest yield succour unto thine inferiors. A friend will bear his friend's burden. Idem. It was prettily said of a certain man who falling into a Well was almost choked with the water, and an other man coming unto the Well wondering said: how comest thou hither? I pray thee said the man in the well bethink thee of means to help me forth and ask me not how I fell in. Idem. Those aids are not easily gotten in adversity which are not sought for in prosperity. Idem. If one man cannot be helped unless another be hurt, it is better that neither be profited then one hurt or hindered. Idem. It is impudent begging to require aid of him in necessity and trouble, whom in thy prosperity thou thyself contemnedst. It behoveth him to fear damnation who having liberty of speech with the rich doth not make intercession for the poor as well as he can. Gregory. He that may help, and yet doth not, maketh himself a parttaker: he that furthereth another's good setteth forward also his own. Idem. To help the poor is a deed of charity, but to desire the helps of the mighty is an argument of pride. Idem. To withdraw somewhat from thine own pleasures and bestow it upon thy brother's necessities, argueth that there is a temperate mean in the love that thou bearest unto thine own self. Bernard. Do so for others that thou leave not thine own business undone, for we are not bound to profit our friends and hurt our own selves. Cass. He that denieth aid unto another man, thinketh that he needeth not the help of other men. Lactantis. It is an extreme grief to an honest man to be forced to help him whom to help he hath no delight. Seneca. It is reason that he who in prosperity holps others, should in adversity be helped himself. Idem. Whosoever may save ones life that is ready to perish and yet doth not, is himself guilty of murder. Idem. It thy friend fall into poverty study to help him: nay rather (if thou canst) to prevent his need. Idem. In vain dost thou seek for aid of him of whom thou hast deserved to be punished: as thou hast done to others, ●o expect that others should do unto thee. Idem.  

Anger.  AS Vinegar if it remain long multeth the vessel, so anger if it continue until the morrow poisoneth the heart. Augustine. The anger of a brother if it be inveterate, is turned into hatred: Anger troubleth, hatred extinguisheth: Anger is a moat, hatred is a great beam. Idem. No man that is angry, supposeth himself to be angry without a cause. Idem. Resist anger if thou canst, if thou canst not, give place thereto: if Anger shall prevent, and preoccupy thy mind, and shall seize upon thee, leave not thy place: thy place is patience. Ambrose. It is no mean thing to mitigate anger: it is no less than not to be at all troubled in mind: this latter belongeth unto ourselves, the former unto nature. Idem. He that is moved with himself for being soon angry, ceaseth to be angry with an other: but he that will justify his own anger, is more inflamed, and soon offendeth. Idem. It is an excellent thing to temper the motion with council: neither is it accounted less virtuous to bridle thine anger, than not at all to be angry, seeing that for the most part this is esteemed the less, the former the greater. Idem. Praiseworthy is the saying of Architas of Tharectum, who being angry with his Bailiff, said: Now were I not moved with anger I would surely beat thee. Hierome. Through anger a man becometh so foolish, that he knoweth neither what to do, or in what order any thing ought to be done. Gregory.   

B.  

Blessedness.  WRetched is the man who knoweth all things but thee (oh God.) But he that knoweth thee and all things else, is blessed, not for that be knoweth other things, but for the knowledge of thee alone. Augustine. Blessed are the unspotted in the way: as if it had been said, I know thy desire: thou seekest happiness. If therefore thou desire to be blessed, live unspotted. Idem. That blessedness is impersect, of whose eternity thou standest in doubt. Idem. He is not blessed who possesseth those things that he desireth, if be so his will be inclined unto evil: But happy is he that obteincth all that he wisheth, and wisheth nothing unbeseeming or evil. Idem. Blessed is he who longeth not after those things, which being enjoyed become burdensome: being beloved yet do defile: being lost, do vex and torment a man. Is it not sufficient with honour to despise those things which thou partest from with grief? Bernard. Albeit all men are not a like exalted upon earth, yet their bliss in heaven shall be alike: and the very remembrance of the fault shall be possessed with that blessedness, not which distaineth, but which tieth us more nearly unto joy. Idem. Happy is he by whose height to his friends is given cause of joy, to his enemies of grief, to his posterity renown, to the strong and lusty an example, and unto the slow and sluggish allurements unto virtue. Cassius. That (unless I be deceived) is true and perfect felicity, which maketh a man sufficient, mighty, reverend, famous and joyful: and (that thou mayest know that I have deeply weighed it) which can perfectly perform every one of these, (because all things are the same) that I acknowledge to be true and perfect felicity. Boetius.  

Benefits or benefiting. The definition.  A Benefit is a willing action of the mind, giving and receiving joy, by bestowing that which it doth. Augustine. In God's sight the hand is not empty of a gift, if be so the coffer of the heart be full of goodwill. Idem. Thou oughtest to give that which may hurt neither thyself nor yet another man. Gregory. No man doth well against his will, albeit that which he do be of it own self good. Idem. Virtue knoweth no measure of thanksgiving: neither is contented to repay that which it hath received, but desireth to requite double that which if hath taken. Augustine. There is great difference between the matter of a benefit, and the benefit itself: for neither silver, nor gold, nor any other thing which we receive of our friend, can be termed properly a benefit, but the benefit is the very affection and will of the giver: But the ignorant only call that which is given the benefit: An emperor's crown, apparel, and chariot, neither of these is properly honour, but the ensign of honour: So likewise that which appeareth to the sight is not the benefit, but the sign of the benefit. Seneca. There are many that will accept of no good turns at an other man's hands because they are unwilling to do any good turns to others themselves. If contrary to thy expectation thou receive a benefit, although the same (in value) be bestowed on others also, yet is the benefit greater unto thee because it came unlcoked for. This aught to be the law of a benefit between two: he that conferreth it, ought presently to forget it, but he upon whem it is conferred aught always to remember it. Seneca. Oftentimes it falleth out that those things which are requested are hurtful if they be granted, and therefore ired of those from whom thou unjustly tak●●t, than goodwill of those unto whom thou unwisely givest. Seneca. It is a very commendable thing to prevent the request of an honest man by yielding unto his desire before he hath altogether uttered his mind, for he will be half ashamed to ask, where's a knave in ask wtil be impudent. Nothing is more dearly bought then that which is by much entreaty obtained, for it is a heavy and greanous saying, with a delected countenance to say, Sir I entreat you. Seneca. Many men will do a good turn unto other, but it will be with such frowning and angry words that a man would repent him to have obtained a venefit at their hands.  

Blasphemy.  Their offences are as great who blaspheme Christ reigning 〈◊〉 heaven, as ar●the sins of those who crucified him upon the earth. August super ma● It was a death unto the jews, when they heard any blasphemy, to rend their clothes, as Paul and Barnabas when they should be bonouted with divine worship, rend their garments.  

Bondage.  Whosoever is dismayed with fear, ensnared with delight, lo with lust, exasperated by anger, or oppressed with sadness, is in bondage: for every passion is servile, Augustine. A good man although he be in bondage is free, but an evil man although he be free yet is he in bondage. Idem. Bondage is the obedience of a discour aged mind, which wanted his own judgement. Cicero. All bondage is miserable, but to serve an unhonest unchaste and effeminate person is untolerable, and most wretched. Idem. Many men are in bondage, one to lust another to covetousness, a third to ambition, but most to fear. There is no bondage more dishonest than that which is voluntary. Idem. Whosoever is angry with his servants, and is cruel withal, doth sufficiently demonstrate 〈◊〉 he wanteth nothing but power and ability against others also. Idem. Whosoever judgeth that bondage happeneth unto the whole man, erreth: for the body is bound unto the will of the master, but the mind is free, and subject to no humane law: Idem. Behave thyself cheerfully with shy servants, not proudly, for they had rather reverence thee as their better and superior, then fear thee. Idem. Diogenes should have been sold for a bondslave, and a certain man who was willing to buy him, demanded of him what service he knew: who answering said; I know how to command freemen: wherefore he set him at liberty, and delivering unto him his own sons, said, take and rule these my children, Aulus Gall. Art thou willing that thy flesh should serve thy soul? let thy soul serve God: before thou thyself governest, thou oughtest to be governed. August. No man can in one and the self-same thing serve God and God's enemies: for he which pleasureth God's enemy, showeth himself a backfriend unto God. Gregory. Many valiant men are oftentimes compelled to attend a whole day upon an earthly judge, when as yet God who is judge of all, dispatcheth those that call upon him servantly in the minute of an hour. Idem.   

C.  

Charity.  In Charity a poor man may be rich, but without charity all men are poor. August. Charity is the root of all goodness, and covetousness the root of all evil: both of which cannot be in one man, because unless the one be rent out, the other cannot be planted: in vain doth he seek to crop the boughs, which endeavoureth not to pull up the root. Idem. Charity sédeth the hungry, so also doth pride: the one that God might be glorified, the other that itself might be praised. Idem. Whatsoever hath charity, never wanteth whereof to give. Idem. I never remember that he died an evil death, which willingly exercised the works of charity: for he hath many intercessors, and it is impossible that the prayers of many should not be heard. Idem. Even as many boughs spréede out of one root, so many virtues proceed out of Charity only: neither hath the bough of goodworke any greenness if it remain not in the root of charity. Gregory. stubbornness will not suffer us to enter into other men's hearts, neither d●th suspicion suffer us to believe that we are beloved of others: This double disease is cured with a double charity, to wit, that Charity which seeketh not its own, and that Charity which believeth all things. Bernard. Charity which is of God, is as a certain forcible power of virtue, under which happy pleasure buddeth, and holy works fructify, it is in adversity patiented, in prosperity temperate: mighty in humility and joyful in affliction: wishing well unto the bad, and overcoming the evil with good. Cassiod. What (oh Charity) can in praise of thee be more spoken than this that thou causedst God to descend from heaven, and also man to ascend from earth to heaven. Great I say is the veriye of thee, which causedst God to humble himself unto the dust, and raisedst men from dust to heaven. Hugo. Charity is the strength of faith, and faith the bond of love: and then is the name true, and the fruit of them both perfect, when asthere is an indissoluble knot between them both, for where soever they are not both present they are both absent: because the one cannot  
served lust. They are altogether unworthy of a reward who have endured no traviale to deserve it, for it is fit that those that have sought best should have the glory of the victory. Isydore. Chastity is an ornament of noblemen, an exaltation of inferior persons, the nobility of the ignoble, the beauty of the deformed, the joy of mourners, an increase of all comeliness, an ornament of religion, a lessener of others offences, a multiplier of deserts, and a friend of all creatures which God hath made. Cyprian. Six things conserve chastity uncorrupted, to wit: Sabrietie, labour, roughness of apparel restraint of the senses, little talk vitered honestly, shunning of opportunity both of the person, time, and place. Cassiodorus. It is a greater matter to root up the fuel of lust in our own nature, then to expel unclean spirits out of others. Beda. It is an easier matter to restrain the unknown pleasure of the flesh, than once having tried it, to forego it. Idem. Chastity is a virtue, not only bridling the assaults of lust, but also shunning the occasions. Cicero.  

Correction.  TO bridle by the rain of reason, an inbred error, or caused by custom, may rightly be termed Correction. Augustine. We never ought to thide others for their offences, unless out own conscience do first inwardly tell us, that it proceedeth from love, and not of hatred, ambition or vain glory. Idem. Love heartily and then speak what thou wilt. Idem. The Physician unto the raging frantic man is troublesome, and the father seemeth troublesome in nurturing his son, the one by binding, the other by beating, but both by loving: But if either Parent or Physician by neglect should suffer either of both to perish, it might be more rightly termed exactly then love Idem. Public offences ought to be publicly  
forth into the main Deean, and then being unable to pass further, are forced to retire the same way they come even so they began in ignorance, and ended in ignorance. Chrysost. Curiosity is the searching out of super flnous matters which nothing belong unto a man Hugo. We ought not to pry into those secrets which God would not have known: but those things which he hath revealed are not to be neglected, least in the former we be fond over curious, and in the later damnably ingrateful. Prosper.  

Conversation.  HOly conversation confoundeth a man's enemy, edifi●th a man's neighbour, and glorifieth God. Isydo. It is an excellent thing to live uprightly justly, and holily amongst the wirked and ungodly. Gregory. It is no great praise worthy matter to be good amongst the good, but to be good amongst the wicked: for as it is at greater offence not to be good with the good, so is it most worthy a●d like a valiant champion, to be good amongst the bad. Idem. The Ministers of Christ so ought to behave themselves, that their inwards lives may be answerable to their outward conversation. Bernard. Pythagora●, when a certain man in his hearing said, that he had rather be conversant with women then with Philosophers, answered, so had Swins rather wallow in the mire then in the clear water. Val. Max. So behave thyself towards thy inferior, as thou wouldst have thy superior to behave himself towards thee. Seneca.   

D.  

Discipline.  HE that but a little while, for shams refuseth discipline, shall ever after remain in the shame of foolishness. Pythagoras. Humility is the beginning of discipline, whereof (there being many documents,) these three are most principally to be regarded of the learner. First that he esteem not basely of any man's writings or science. Secondly that he be not ashamed to learn of any: Thirdly when he hath gotten knowledge, that he condemn not others. Hugo. Oh how settled discipline causeth every state both of the body and also of the mind to be. It subjecteth the neck, settleth the eye lids, ordereth the countenance, ruleth the eyes, bridleth laughter, moderateth the tongue, tempereth the throat, assuageth anger, passifieth rage. Bernard. We ought carefully to beware that he which seeketh knowledge, despise not discipline. Hugo. Education & discipline form manners, and every one is wise in that which he hath learned.  

Discord and Dissension.  BY concord and disagreement small things become great, but by discord and disagreement great things vanish and become weak. Whosoever outwardly asslicteth his body, but abhorreth concord, praiseth God outwardly, but hateth him in his heart. Hierome. As nothing is more acceptable unto God then love, so nothing is more welcome than chiding and brawling unto the devil: whosoever therefore by railing and scolding drineth his neighbour out of charity, serveth the devil and not God. Gregory. Contentions men can offer no arceptable sacrifice unto God, as long as they are out of love and charity with their neighbours. Idem. Discord is the falling out of some who before were tied together with the bond of love. Concord is an agreement of minds in honest & upright manner: but he that soweth strife, or hatcheth contention is a seditious person: the beginning of discord is, to claim that properly his own, which was common unto others: nothing is more unbeseeming, then to fall out with those with whom thou hast lived familiarly. Fly contentions especially, for to ●●riue with thine equal is doubtful, to contend with thy superior is madness, to fall out with thy inferior is baseness, but especially to enter the lists with one that is light headed, for he hurteth him that is absent which striveth with a drunkard. Isydore.  

Delight and pleasure.  THey soonest feel afflictions, who have been before acquainted with continual delights. Bernard. Those most often draw vexations from the flesh, who are most delighted with the pleasutes of the flesh. Gregory. He that in his youth giveth himself unto delights and pleasures, in old age shall undergo many sorrows. Idem. Pleasure and delight beat a man and so leave him, wound a man and then give him the slip, make him wretched, and then leave him in misery. Ambrose. Corporal delights are greatly desired before they be had, and when they are had they presently make a man weary thereof: but contrarily spiritual delights, when a man hath them not, are loathed: but being had are more and more desired: in the formet the appelite begetteth fullness, and fullness disdain: but in the latter the appetite begetteth fullness, and fullness appetite: For spiritual delights do increase the desire thereof in the mind even when they do also fill. Gregoric.  

Desperation.  DEsperation is an assured death, and the murtheret of the soul. Ambrose. To commit any sin is death unto the soul: but to despair throweth it quite into hell. Isydore. Repentance is appointed as an haven against despair: and the day of death is uncertain, to the end we should not increase our sins. Augustine. Let no man despair: judas perished not so much for his offence, as because he despaired of pardon. Idem. The first way to salvation, is to abhor the offence, the second not to despair of pardon. Hugo. Desperation shutteth heaven gates against us: hope openeth, and faith maketh a broad entrance. Isydore. In man's life his end is to be respected and not his beginning, for God regardeth not what manner men we line, but what we die. Idem. Oh judas more wicked than all men, who by repentance turned unto God, but by desperation yielded himself unto the devil. Leo Papa. He relieth upon worldly virtue, that despaireth of God's aid and assistance. Ambrose.  

Detraction.  Our patience is tried by detraction. Augustine. Nothing is more east then for one that is idle and slothful to detract from other men's labours. Hierom. Detract not from any man's good deservings: and if be so thou desire to seem praise worthy by an other  

Devil.  THere is a certain wicked and crafty spirit, an enemy unto man, and an hater of justice. This spirit (the Devil) not fortune, layeth traps for all men, and those that know not God he hindereth with error, he outtwhelmeth with foolishness, he compasseth with darkness that they may not come unto the knowledge of God, in whom alone wisdom and everlasting life consisteth: but those that know God, those he assaulteth by craft and subtlety, that he may hinder them by lust or incontinency, or if they be (as all men are) stained with sin, he threateneth them with death, and if craft sail, he assayeth to quell them by force. For they which attribute unto fortune the power to bestow good and evil, are too credulous unto worldly and vain opinions. Lactantius. The Devil envieth mankind, desiring to subject that unto himself, because he foresaw that man would become God. Bernard. It is the devils part to suggest evil, it is ours not to consent. As often as we resist them, so often we overcome them, we honour God who visiteth, that we should sight: helpeth, that we may overcome: strengtheneth us, that we quail not. Idem. The Devil is a crafty enemy, whose first suggestion if we resist not, he possesseth wholly before we are awares. Isydore. The Devil when he intendeth to deceive any man, first endeavoureth to know his nature, and thereby gath●reth unto what sin he is most a●●●. Idem. By how much the Devil per●●●ueth the end of the worl● to approach nearer, by so much the more he pers●cuteth, desiring that he may bring many unto hell, whereunto he knoweth himself to be forthwith condem●●●. Idem.   

rest him whom thou enviest: Idem. Whiles the elect profit in goodness, the reprobates are moved unto extreme rage, and do persecute those growing good things, which themselves would not imitate. Nazianze. I am a man, but I know not how to shun the envy of worldly things, it is easier for a poor man to fly contempt, then for a rich man to annoyed envy. Cicero. Thou canst no ways more gall and sret the envious man, then by being sernant unto virtue and good living. Idem. Understand what Envy is: It is a repining at another's good. And understand also this, that no virtuous man envieth any man. Idem. The envious man is angry closely, but enemy like. Idem.  

Exercise.  EXercise is a continual use and custom. Cicero. Man's life may sitly be compared unto Iron: for Iron if it be used, is worn by little and little: but if it be not used, it will be presently consumed with rust: even so by exercise, a man at length is spent: but if thou exercise nothing, sloth and idleness will more consume thee then continual exercise. Aulus Gell. All arts, and all manner crafts, by daily use and practice do profit, which seeing it is true in small matters, how much more carefully ought it to be used in great and weighty matters. Vegetius. By diligence the hardness of any work is eased: even so prudence without justice is little worth: but justice without purdence is of much value: and likewise knowledge with practice is little worth: but skill and practise conjoined are very available. Boetius. Experience proveth, that all arts without practice are hardly kept: and even as the arms by long intermission from their business become unfit and unapt, so likewise wit if it be not used, decayeth. Cassiod. Reading is a way to instruction, but conference being conjoined profiteth more: for conference canseth docibilitie more than reading doth, because by conference all doubts are resolved, and often by questioning the hidden verity appeareth, which otherwise had been vurevealed. Isydore.  

Excuse.  THe multitude of companions, causeth not the fault to be allowable or unpunishable. Augustine. He offendeth twice, who seeketh to excuse a bad turn by defending it. Idem. Whatsoever company thou frequentest, beware that thou intermeddle not much with others conversation, and if it be so that any amiss be committed, seek rather to excuse the matter, then to accuse the doer. Bernard. A man's own conscience is an assured excuse, howsoever he be censured by others. Idem. Every man can frame some excuse; the proud man would seem constant: the prodigal, liberal: the covetous man a good husband, the rash and hasty would be thought valtant: the cut-throat miser, a sparer: the sluggish, quiet: and the fearful wretch would seem wary. Prosper. Lay aside excuses, no man sinneth unwillingly, for all sin is voluatarie. Idem. A child is excused by his age, a woman by her fire, a stranger by liberty, an household body by familiarity, and a friend is as ones self. Cicero. Give not hard sentence against thy neighbour, but rather excuse him. If thou cannot excuse the fact, yet excuse the intention, suppose ignorance to be the cause of the offence, suppose mishay, suppose over sight. But if the certaintle of the matter will not admit excuse, yet persuade thyself, and say unto thyself thus: The temptation was great, and forcible, and I myself might have been overcome by the like, if it had happened unto me. Bernard. If a man commit an escape or offence, his intention and meaning being good, God forbidden that it should be objected unto him, because he did evil against his will. Augustine. Those are not fault worthy, who commit small offences, that greater may be annoyed: for it is not loss to lose a little, if by the loss thereof a great deal may be saved. Idem. It oftentimes happeneth that whilst wicked men cannot defend those faults whereof they are accused, become impudent, and so wax proud in their own defence, and seeking to find out faults in him who accuseth, thereby think themselves blameless: and i● be so they cannot find out aught which they may justly blame, than they find holes where no holes are, that they may have wherewith to cloak their own vices. Gregory. Although things are true, yet ought they not to be beléened without sufficient proof, or confession of the delinquents themselves: for not he that is accused, but he that is convicted, is guilty. Bernard. This is a great fault in many men, that when they should repent them of their faults, they frame excuses, and so ●●●end more by drawing defences for their faults from thence, whenes' repentance ought to proceed. Cassiod.  

Example.  HE that liveth well secretly, and giveth no example unto other men's, proceedings may be compared unto a coal which, burneth inwardly, but outwardly seemeth to be dead. But he who leadeth ●n upright life both privately and publicly may be compared unto a Lamp, which burneth itself and giveth light also unto others. Gregory. It is a thing engraffed by nature, that a shamefast man should love him that is chaste, a wise man him that is discreet, a pitiful man him that is liberal: and that all men should love their own virtues in other men also. Oftentimes the very countenance of an honest man is a chastisement unto the unjust, and a joy unto the upright. Ambrose. There are many men who are more readily drawn unto the love of heaven and heavenly things, by example, then by preaching. Gregory. I esteem no counsail● better, 〈◊〉 (if thou desire to instruct thy brother ●● those things which ought to be done) that thou stir him up unto better ●●uing, not persuading him by 〈◊〉 but by deed and actions. Idem. No man is more hurtful in the Church, than he who living 〈◊〉, cloaketh his actions with the name of holiness, or by reason of his order or degree. For no man presuming to reprove him because of his ministry, his faults are more hurtful by example unto others, because others 〈◊〉 rinse the offender, by reason ●● his order, and think that lawful ●● be 〈◊〉 by themselves, which their gho 〈◊〉 there doth before them. Idem. Every one who being a ruler, 〈◊〉 wickedly and uniusly in the sight of those over whom he ruleth, as much as in him lieth, destroyeth them and although it may so fall out that some not imitating him escape, yet all as for him, perish. The later day is a Scholar unto the former: A wise man by an others fault will endeavour to amend his own. It is good to tread our predecessors steps, if they have gone well before us. Seneca. Every good Christian, aught to take example of good life at Christ and his actions. Bernard.   

F.  

Flattery.  Whosoever flattereth evil livers, layeth a pillow under the sluggards head: insomuch that he who ought to be reprehended for his salt, being encouraged therein becometh worse and worse. Gregory. As the scope of the Orator is by love to persuade, and of the Physician by medicines to cure: Even so the slatterer intendeth by his fair words nought but to deceive. Chrysostome. Every flatterer is an enemy unto virtue, and doth as it were strike a nail into his eye with whom be communicateth: and aught by so much the more diligently to be looked unto, by how much the more he seemeth to love. Chrysostome. Nothing so much corrupteth men's minds as flattery: for his tongue cutteth more keen than the weapons of our persecutors. Hierom. Deceivable flattery is a most creven thing. Augustine. The tongues of flatterers bind 〈◊〉 in their vices: for it delighteth a man to do those things, for which he feareth not the reprehender, but also looketh to be praised for performing them. Idem. When we are passing unto our heavenly country, we ought not to give ear unto the Syrenian songs of flatterers. Hierom. Flattery is the very nurse of sin, which is accustomed to administer matter unto those who do amiss, as eyls yieldeth liquor unto the flame. Beda.  
We are then faithful, when we perform in deed that which we promise in words. Idem. Infidelity is by nature like unto a sandy barren ground which is always fruitless be it never so well watered. Chrysostome. That man hath all in himself, which hath himself: but no man hath himself which hath not God, and he hath God who believeth in him, and acknowledgeth him to be the author of his salvation. Cassiod. He that looseth his faith hath nothing else for to lose. Seneca. Faith is an assured conceiving of the truth without any knowledge of the cause thereof. Idem. As to be always learning argueth that a man is never perfect, even so always to seek for witnesses argueth that a man unwilling to believe. Chrysostome. As the hard stones being wrought in a work are permanent, so the Gentiles albeit they are hardly brought unto belief, yet once believing they persevere therein. Idem. Do not understand that thou mayest believe, but believe that thou mayest understand: for understanding is the reward of faith. Augustine. Faith is more wealthy than all worldly riches, more strong than all humane strength, more wholesome than all earthly Physic.   

G.  

grease.  THere is no grief which by tract of time is not lessened and diminished. Cicero. A good courage in extreme grief is a remedy thereof. Idem. No man can grieve long and much withal: for so hath loving nature disposed, that our grief might be either short or tolerable, and this is a comfort in extreme anguishes, that either they will endour lives or we overcome them. Senaca. Grief if thou yield unto it will break t●y heart: but if thou resist it it will be overcome of thee. He more easily undergoeth grief, who is accustomed thereunto, than he that hath seldom tasted thereof. Cicero. Every man is by so much the more perfect, by how much he doth more thoroughly conceive another's grief. Gregory. A due consideration of the cause thereof, doth mitigate the sharpness of the grief. He that is endued with fortitude, despiseth and setteth light both by grief and death itself. Cicero. We may hardly believe a grieved mind: for grief will compel the innocent sometimes to frame a lie. Seneca. He is rich, who is able to bear with an upright mind whatsoever evils or vexations do happen. Idem. We have greater cause to grieve when one's own desert caused the same, then when we are punished wrongfully; for we ought rather to joy, then grieve, when we suffer unjustly. Idem. Inward grief sooner bringeth a man unto the grave, then outward sorrow which cometh not them the heart. Idem. If thou suffer affliction, if want, and necessity, if persecution, if slanders, and unjust defamations, or what soever else, take ●● patiently and grieve not, and Gods holy spirit shall minister unto thee sufficient strength to undergo all miseries and calamities. Idem. Be ready to administer comfort unto the grieved soul, and add not grief unto grief.  

Guile and Deceit.  Poisons that they may deceive, are enuolued in Dunnie, and vices deceive not but under the show and appearance of virtues. Ambrose. Many men live plainly and prosper in all things, and many deal always subtlety and yet are always behind hand. Idem. Many men live plainly and prosper in all things, and many deal always substillie and yet are always behind hand. Idem. A man may more easily shun the dangers of a professed she, then of a feigned friend, because for the one he will be always armed, but for the other he is unprovided. Idem. A guileful enemy endeavoureth to make a show of love: and yet desireth to wound. Idem. It is deceit when one thing is done, and another made show to be intended. Idem. He is crafty who imitateth virtue by guile and deceit. There are many who being endued with sharp wits, abuse their good jousts by convirting them unto deceit and guileful dealings. Idem. He dealeth not deceitfully in God's work, who when he giveth himself unto good studies, disireth not human praises nor worldly preferments. He dealeth deceitfully who by concealing the truth, seeketh either his own commodity, or another's discommodity. Aulus Gel. Words are appointed not that thereby men should deceive one another, but that thereby one man might open his thoughts unto another: wherefore to use words to deceive and not to that end that they were appointed, is a great sin. Gregory. perfidiousness is an hidden & deceinable evil, whose most effectual powers, are to deceive and slatter. Val. Max. He who deceiveth his friend that reposeth his trust in him, is more to be detested than he that deceiveth him that reposed no confidence in him.   

H.  

Heresy.  HE is an Heretic, who for desire of any temporal commodity, and especially of glory and renown, broacheth new opinions. Augustine. He is an Heretic who obstinately defendeth an error, after the truth is manifested. Let Heretics dispute wholly out of the Scriptures, and not insist upon such points as the Pagans and Infidels do, and their opinions will easily be overthrown. Tertullian. Heretics bring in a great number of Apocrysall books and bassard writings, that they may amaze the undiscreet, and such as are ignorant in God's book. Ireneus. Heretics searing to be overcome by the truth, and thereby compelled to shake hands with us, fall a railing, or else stop their cares, that they may not hear, or their eyes that they may not see the truth, and so be converted. Lactantius. Heretics respect not so much honest life, civil conversation, and bountiful pity towards the distressed, as to be praised and boasted, if be so they may but seem to overcome by syllogisms, sallacies, and false arguments. Sozome. Rotten flesh is to be eaten away, and scabby sheep to be separated from the shéepfould, lest the whole man and the whole flock be destroyed, and infected. Arrius was but one spark in Alexandria, but because he had not been at the first suppressed, the whole city, and country was set on fire and destroyed. Augustine. As those that have a wicked opinion, albeit their conversation be outwardly good, are to be taken heed of, even so are they also to be taken heed off, who are of sound opinion, and yet live wickedly. Chrysostome. Many seeking by comtemplation to obtain more than they are able to conceive, run into perverse errors: and whiles they refuse with humility to be the Scholars of truth, they become masters of errors. Gregory.  

Humility.  EVen as a Tree to the end it may grow an bright, aught to have good root downward: so whosoever hath not his mind fixed upon humility, is exalted unto his own ruin. Augustine. Thy country is on high, and humility the way thereunto, wherefore then if thou desirest to come unto thy country dost thou leave the way which leadeth thereunto. Idem. Humility oftentimes boweth that which neither force, nor might could cause to bend. Ambrose. By humility all our deeds are seasoned. Augustine. Whosoever death not here on earth himself, shall hardly be partaker of the glory in heaven. Gregory. Humility is a glorious thing, and pride itself desireth to be cloaked with the name thereof, lest it grow into contempt. Bernard. It is true humility for one to esteem basely of ones own self, and to commend good parts in another without either malice or rancour. Gregory. Whosoever thinketh to be truly virtuous without humility, doth as he who gathereth dust upon an heap, and placeth it in the wind, which is no sooner down but it is carried away. Idem. He that is humble in mind, and esteemeth of others more than himself, desireth not superiority: and dignity slieth from him that prosecutesh it, but proseeuteth him that flieth from it. Chrysost. To be truly humbled, is a sure argument of grace. Humility is the way unto humility, even as patience is the way unto peace, or reading unto knowledge, therefore if thou desire to be humble walk in the way thereunto, for he only that is truly humble spareth his own soul, who because he would not be thought to be that which he was not, as much as he can desireth not to be known to be that which he is. Bernard. Humility especially consisteth herein, that we subject all our actions unto Gods will. Idem.   

I.  

Ignorance.  IGnorance of God, for the most part is the mother of despair. Bernard. Many things are unknown, which ought to be known, which happeneth either by carelessness to know, or sloth to learn, or shame to inquire, and this ignorance is intolerable. Idem. It is as great an offence is be ignorant in that which one ought to know, as it is to do some things that ought not to be done. Seneca. He that seeth the light knoweth how to judge of darkness, for he that is ignorant of the light, approveth darkness for light. Gregory. They flatter themselves unto their own condemnation, who that they might have the more liberty to sin, are willingly ignorant. Bernard. He that is most expert, wise, or witty, may justly confess that he is a scholar, yea altogether ignorant in some things. Cicero. When as we know our own ignorance, we will the more willingly be are others burdens. God never forsaketh him who truly knoweth his own sins. Gregory. Knowledge is two ways necessary unto salvation, to wit, knowledge of God & of thyself: because as by knowledge of thyself thou learnest to fear God, and by knowledge of God to love God likewise: Even so contrarily ignorance of thyself engendereth pride, and by ignorance of God thou fallest into desperation. Bernard. It is better to be ignorant then to err, and faithful ignorance is better than rath knowledge. August.  

Infirmity.  IN all diseases there are three espeaciall gréeses, to wit, fear of death, bodily pain, and the intermission of pleasure. Seneca. Many men live as they lust, and yet are always instie: and many never stray from Hippocrates rules, and yet are always sickly. Idem. Health is more welcome unto those that have been grievously sick, then unto those that never knew what sickness meant. Seneca. No man is without some infirmity, therefore bear with another man's infirmity, as thou wouldst another man should bear with thine. Idem. Laugh no man to scorn in his infirmity, lest another man do the like by thee also. Idem.  

justice.  EVen as a Lanshorne in the night giveth light, but in the day time the light thereof is not discerned, so also man's justice being compared with God's justice, is altogether injustice. Gregory. justice rather seeketh others commodity then once own, preferring the common good before a man's own private gain. Ambrose. All other virtues are contained under the name of justice alone. Hierom. It is justice to love men for justice sake, and not to think scorn of justice for the persons sakes. Gregory. justice is the liberty of the minds giving unto every one his proper dignity, to wit, reverence unto ones better agreement with ones equal, discipline unto once inferior, obedience to God, holiness unto ones self, patience unto ones enemy, and pity unto the dissressed poor. Anselme. justice respecteth neither father nor mother, but the truth only: it accepteth no man's person, it imitateth God. Cassiod. There is no greater injustice than theirs, who when they most especially deceive, yet so handle the matter that they would seem to be honest men. Cicero. A just man will never think himself just enough, but always hungereth and thirsteth thereafter: insomuch that if he should live never so long, yet would he always covet to be more just. Bernard. The justice of the King, is the subjects quiet, the defence of the country, the freedom of the common people, the care of the distressed, the joy of all men, the temperateness of the air, the caime of the Seas, the fertility of the land, the comfort of the poor, the heritage of sons, and unto himself the hope of eternal happiness. Cyprian. justice giveth unto every one his own: give therefore unto three that which belongeth unto them: to wit, unto the Prelate reverence and obedience, the one whereof cometh from the heart, the other belongeth unto the body: give unto thy equal counsel to instrua his ignorance, and aid to secure his infirmity: give unto thy inferior admonition, that he may beware, and correction that he proceed not in stnning.   

K.  

Knowledge or Wisdom.  HE most espeacially defireth to know God, who for the desire that he hath unto virtue, would gladly be ignorant in worldly matters. Gregory. They can never attain true wisdom, who deceive themselves with their own vain foolishness Idem. The thiesest wisdom is an upright life, and just heart to Godward, whereby the pure with the pure, and the godly with the godly are conjoined. Nazi. Idleness is the mother of foolishness, and labour of knowledge, the travail of knowledge is thréesould; to wit, the labour of discipline, exercise, and doctrine: in childhood discipline, in youth exercise, and in old age doctrine: in childhood to learn that that is unknown, in youth to practise that which in their childhood was learned, and in old age to instruct others therein. Hugo. Knowledge cannot be taken away by violence, nor corrupted by age, it is decreased by disuse, and enlarged by practice. Cassiod. Knowledge ought to be greatly esteemed, for no man can faithfully seek that whereof he is ignorant, and an unknown evil is neither feared, nor can be prevented. Chrysost. There are some who desire to know, to that end only that they may know, & that is mere curiosity: some likewise are desirous of knowledge that they may sell it, to wit, for money, for honours, and that is dishonest gain: and some there are that desire to know that they may be known, and that is idle vanity: and some there are who are desirous of knowledge, that they may instruct, & it is charity: and some also are desirous to know, that they may profit thereby, and it is wisdom. Bernard. A wise man will admire nothing when once it is come to pass, nor yet judge any thing impossible before it be effected. Cicero. No man can live well, nor yet in a mean, who careth not for wisdom. Sen. To know allthings except God, and to be ignorant of God, is to know neynther God nor any thing else. For he that is ignorant of God, is ignorant of his salvation, and he who is ignorant of his salvation, all his knowledge tendeth unto his greater condemnation. Idem. To say that a man knoweth that wherein he is ignorant, is over rashness: and to say that he knoweth not that which he doth know is ingratitude. Augustine. A man ought to know that he is of himself nothing, but what he is, he is of God, and for God. Idem. Nothing more encourageth our hope to attain knowledge, than the consideration of this one thing, to wit, that those who in times passed have been very ignorant and unlearned are now become for their judgement and knowledge admirable. Idem. Unto a wise man and one that is endued with knowledge, all places are alike, he supposeth himself to be no where a stranger, but every place is unto him as the place of his education. Idem. He that is in love with himself being a fool, shall never become wise, neither shall he become that which he would be, unless he despise that that he is. Augustine. In learning the wiseman findeth that whereby he may be made more wise, the warrior whereby he may be in mind encouraged, from thence the Prince learneth how to govern his people quietly: and to be brief, there is no state of life which the excellent knowledge of letters may not better, and profit. Idem. Nothing is more servantly loved then wisdom, nothing more sweet in possession: here-hence it proceedeth that many desire to become wise, but they fail in the attaining thereof: but all men may be just if they perfectly desired to be just. A man may love wisdom exceedingly, and yet fail to attain it: but by how much more a man loveth justice, by so much shall he be more just. Many having attained unto learning end knowledge, use it not unto God's glory, but abuse it unto their own praise, being puffed up therewith, and so sin grievously thereby from whence they ought to take good lessons for the amendment of their sinful lives. Idem. The wisdom of the just is, to feign nothing by ostentation, but to open the truth thereof in words, to love the truth as it is truth, and to hate falsehood: to do good freely, and rather to bear evils patiently then off●r any willingly: to esteem reproach for the truth sake, gain; but this simplicity of the just is derided of the world, because they esteem the purity of virtue foolishness. Gregory.   

L.  

Learning.  EArthly prosperity comforteth thè body, but the tongue of the learned, preaching the glad tidings of the Gospel, bringeth far more comfort unto the soul. He that reproveth all men by leading a life conformable unto his doctrine, sufficiently declareth himself to be learned: neither is young age in a Doctor to be despised whom both his life and judgement do commend. Ambrose. As it is a wise part to gather vine branches in an hedge, and clusters of grapes among thorns warily, lest that whiles thou seekest the profit thereof, thou prick thy fingers: even so great care ought to be had, that thou imitate not him doing evil, whom thou hast heard speak good things. Augustine. A man's life aught more to be regarded then his learning: for a good life without learning is commendable, but learning without a good life lacketh integrity. Ambrose. It is as godly an act to instruct the mind with wisdom, as it is to give sustenance unto the body when it lacketh. Bernard. In reading, not the words but the truth is to be regarded: for oftentimes the plain truth, and crafty falsehood are commixed, whereby simple men are oftentimes entrapped, and sweet words make fools feign: for the love of worldly skill doth nought else but puff a man with vain praises: and look by how much greater a man's studies have been, by so much the more doth it cause a man to swell with disdain. Isydore. The sinner hath his mouth shut, because be that hath not taught himself cannot instruct another. Origen. Little worth is learning unless it be approved by industry, study, labour and diligence. Cicero. The noble possession of learning, being divided amongst many is not destroyed, and being divided into parts séeleth not any lessoning at all, but waxeth daily so much the more durable old, by how much the more it hath been made common. P. Blesen. By other men's actions a man ought to learn what a man ought to do himself. Cicero. It is more available to hear one teach, then to study upon the book, because thereby a more deep impression is made in the mind. Val. Max.  

Liberality.  IT skilleth of what mind and not of what state he be that giveth, for it is not praiseworthy which is done of compulsion or bravery. Seneca. Beware that thy liberality be not greater than thy ability, for in such liberality there is always a desire of getting, either by huck or cruck, that thou mayest have always somewhat to give: and most commonly thefts ensue such liberality: for when by such manner giving thou beginnest to be in necessity, thou art forced to lay hands upon other men's goods, and in so doing thou precurest greater hatred of those from whom thou hast wrongfully taken, then love of those to whom thou hast unwisely given. Cicero. A good turn quickly done is twice done. He is lease deceived that is quickly denied, than he that is put in hope to obtain by fair promises. If a man deny to give unto one whom he hath always been accustomed to give, he enforceth him to seek it by crooked means. Seneca. Well answered Alexander a certain man unto whom he had given a city: for the man said, that so great a gift became not his base fortune, Allexander replied, I esteem not so much what it becometh thee to receive, as what it becometh me to give. Idem. The hand never wanteth what to give, if the heart be filled with goodwill. Hierom. Liberality always maketh haste, and it is proper unto a liberal man to do that which he doth quickly. Idem. For if a man profit an other, and yet protract time from day to day before he perform it, he looseth two especial things, to wit, both the time and the opinion of a friendly mind. Seneca. Liberality is not defined by heaping up of riches, but by the affection which thou hast to give. Idem. It is more grievous unto a liberal man, not to have bestowed that which was behove full, then to have bestowed that which was not behoveful. Idem.   

M.  

Misery.  HE knoweth well how to bear temporal miseries, who knoweth how to rejoice with inward hope. Gre. Misery, is the abundance of tribulation, and want of consolation, when a man is many ways cruciated, and yet cased by no man. Idem. If we diligently consider of the the matter, we shall find that the general misery of mankind is thréefould, for we are east to be seduced, weak to effect aught, and unable to make resistance. If we would judge between good and bad, we are deceived: if we assay to do good we saint: if we desire to resist evil we are weak and easily overcome. Bernard. A wise wretch is more a wretch, than a clownish miser: for the former knoweth how to exaggerate the causes of grief, but the latter doth not. Boetius. Sinners are to be adjudged by so much more miserable, by how much the more often they are suffered to proceed in their sins unchastened. Gregory. Wherefore was I borne unto labour and travail? my days are spent in confusion. If he who was sanctified in the womb, spoke such words of himself, what shall I wretched man say of myself, who was conceived in sin, borne in sin, and yet vile wretch remain in sin? wo unto me poor wretch whom thou my mother hast brought forth even the child of vexation and sorrow. Wherefore had I not died before I was brought forth? Wherefore was I taken up upon the knees and nursed? wherefore did I suck the dugs to prolong my life in misery? better had it been for me, if dying in the womb, I had never been brought forth, or being borne I had been presently brought unto the grave, that thereby I might have escaped the miseries which now I endure. Innocentias'. Man was made of dust, dung, and ashes, and which is worse, of most filthy seed, conceined in the lust of the flesh, in the heat of lust, in the stinking of luxury, and which is worst, of and in the spots of sin, borne was man to labour, fear and grief, and which is more miserable, unto death. He doth wicked things, whereby he offendeth God, he offendeth his neighbour, and displeaseth himself. He committeth dishonest things, whereby he d●fileth himself, staineth his credit, and tormenteth his conscience. He doth vain things, whereby he neglecteth things profitable and necessary. His meat becometh a fire which burneth always, and is never quenched: his food a worm which always groweth without ceasting, an heap of filth which always stinketh most horribly. Idem.  

Mercy and Pity.  A Man ought to have a great care with what mind he spareth for as there is a punishing pity, so there is a sparing pity. Augustine. It is a great comfort unto the troubled soul, when as a man being as it were wrapped in vices, and seeing himself deprived of virtues, flieth only unto the hope of God's mercy. Greg. God is merciful & of great pity; God is merciful unto all men, and his mercies are above all his works. Oh vile man dost thou hear of so great mercies and yet relyest upon thine own virtues and deservings. Idem. All men are found guilty, both jews and Gentiles, and all have need of God's mercy. Ambrose. When as man's help most faileth, than ought we most especially to rely upon God's favour and secure. Idem. Pity consisteth in giving alms, in forbearing wrongs, in remitting injuries, and in instructing the unskilful. Mercy is the helmet of salvation, the ornament of faith, the propitiation of sins: this is it which proveth the just, strengtheneth the godly, & comforteth those that serve God devoutly. It is a more merciful deed to secure and help the poor that want, than the rich that lack not: for he that gives unto one that hath not need thereof, doth as it were power water into a vessel which runneth over before. Cass. Let not him that hath understanding be silent, neither let him which hath plenty with hold his hand from giving: let him that hath opportunity and ●●tte means, not fail but make intercession with the rich for the poor, lest he incur the penalty of damnation of retaining their talon. Raba. Mercy is so great a virtue, that without it, other virtues, although they be, cannot avail: for although a man be faithful, chasse, sober, and endued with other worthy vertuas, yet if he be not merciful, he shall not obtain mercis. Leo Papa.   

N.  

Nature.  NAture is content with the least and smallest things. Nature doth make many signs and tokens unto us that we might understand what she meaneth: but we become deaf, not hearing what she saith. Cicero. Education altereth nature, as by the example of the two Dogs proceeding from one Dam at one litter, the one whereof being used unto the pot, the other unto hunting, before which ●● Hare and a pot of Pottage being placed, the one followed the Hare, and the other can presently unto the Pottage pot. Idem. It is good to break those that are of a stubborn nature whiles they be young, lest when they become elder they be too strong to be ruled: as by the example of the twig, which when it is young may be bowed any way, but being grown unto some bigness is not able to be bended. Idem. That which is bred in the bones will never out of the flesh, neither is it possible, that man that is borne of sinful flesh, should be clean without spot of sin. Idem. God and nature have made no things in vain, for all things serve unto some purpose, but man wanteth knowledge to apply every thing unto his proper end. Aristotle. We ought to hold the same course that nature hath prescribed unto us, not declining there from: all things are easy and plain unto those which have an insight thereinto, but those that resist nature do as it were strive against the stream. Idem. Man is by nature wicked, nought, and corrdyt, neither can so much as a good thought proceed from us, unless our nature be seasoned with the salt of God's holy spirit, which is the true guide that leadeth us unto eternal bliss, which our own nature cannot attain unto. Nature is an upright dispenser, distributing unto every one that which is agreeable.  

Negligence.  NEgligence is the sloth of the mind, whereby every one is negligent in the performance of that whereunto he ought to have an especial regard. Hugo. If sometimes we be seduced to let slip small things without any respect thereunto, we will in time grow more bold to commit greater overslippes without any care. Idem. We are all of us very circumspect in small matters, but very negligent in great and weighty affairs, and the occasion hereof is because we are ignorant of the true lise. Hiero●. A great punishment hangeth over their heads, who do the Lords work negligently, as especially over the heads of Preachers and Pastors, who for lack of spiritual food suffer their flocks to perish, and to become a prey unto the devil, whiles they themselves neglecting their own charge, give themselves unto sloth and idleness. Idem. We ought not to do our business negligently, but with care, héedfulnesse, and warily: and especially servants ought not to be idle, but well eccupyed, whether they be in their masters sight or not, knowing that the Lord their spiritual Master seeth at all times whether they be negligent or not. Idem.  

Nobility.  THe chiefest liberty is to be with God, and not to serve sin: and the chiefest nobility with God is to excel in virtues. Hierom. I cannot greatly praise Nobility: for a good man seemeth unto me noble: but he that is injust although he be descended of a better stock than jupiter himself, seemeth unto me base and ignoble. Demosthenes. The Nobility of our kindred little availeth, unless we ourselves be good and noble: for by how much the better thou art by birth, if thou excel not in virtues also, thou art by so much the more culpable and reproovable. Idem.   

O.  

Obedience.  IT is better to obey God then man, and it is better to obey our masters then our fellow Scholars: and it is also better to obey those that have rule over us, than strangers: wherefore without doubt, not to obey those whom most especially we ought, is most detestable. Bernard. Certainly he that showeth himself ready to obey before he is commanded, deserveth more thanks than he that obeyeth after commandment given. Idem. We ought to obey, not with servile fear, but with affectionate love, not for fear of punishment, but for love of justice, and for right cousnesse sake. Gregory. Perfect obedience is ignorant of the law, neither is it restrained with bounds. Yea it doth perform more willingly than is commanded of necessity. Idem. Nothing is more unjust, then that a man should desire to be obeyed of his inferiors, who himself will not yield obedience unto his superiors. Augustine. In obedience this is a general rule to be observed, that by how much more difficult the matter is, by so much the more praiseworthy is obedience: and by how much more easy the matter is to be performed, by so much more great is the offence if it be not effected, than the matter deserved praise if it had been fulfilled. Bernard. Disobedience proceedeth from the obstinacy of a stubborn mind, not willing to obey him that justly commandeth. Idem. If (thy superior commanding the contrary) thou use any words at unawates, it is an offence: but if thou speak rashly and willingly, the offence is by so much more the greater.  

Obstinacy.  THere are three sorts of obstinate men: the first is of those who profit nothing by correction: the second of those who by correction are made worse, and the third of those who promise amendment, but do not accordingly: by correction Manasles was made better: Naball by admonition became worse: and Pharaoh by affliction was more hardened. Hugo. It is mere obstinacy, out of the unreasonable and uncontrolled pertinacy of the mind, to refuse to yield obedience unto better things. Cicero. Then is our infelicity consummated, when as dishonest things do not only delight, but also please, and hardly can there be any place for remedy, when as those things which have been vices, are accounted virtues. Seneca.  

Order and degrees.  BY order things are conserved, but by disorder things come unto ruin and confusion. Not our degrees and dignities make us nearest unto God, but our loves either good or bad, do conjoin us unto him, or sever us from him. Collumb. Every man ought to acknowledge his own order and degree, and to understand what belongeth thereunto, and so to order & govern his actions, words, gestures and manner of his habit, that it be agreeable unto his degree, lest he hear this said unto him by God. Because my name was blasphemed among the Gentiles for your sake, etc. None ought to be admitted unto holy functions, but those whose integrity of life hath been formerly approved. Idem. He that ordereth his own steps rightly, giveth light also unto others how they ought to walk. Children ought not to be admitted unto holy orders, lest they do by so much. the sooner fall and come unto ruin, by how much the greater hast they made to climb unto promotion. Idem.   

P.  

poverty.  MIserable is the state of the poor man: if he beg he is ashamed, if he beg not, he pineth with hunger, and yet to beg necessity compelleth him. He blameth God as unjust, because he hath not rightly (in his judgement) divided the wealth of the world: he accuseth his neighbour of envy, because he yieldeth him not secure: he frowneth, murmureth, and curseth: where upon the wise Solomon said; It is better to die then to live in want: and to be brief, if thou be poor thy brother will forsake thee, and thy friends depart from thee. Innocentius. The poor man that hath almost nothing, yet being content possesseth all things, and on the contrary, the rich man which hath many things, yet wanting content, is as he that hath nothing. The poor man cannot be happy in his own mind, unless he have seen those that have been in prosperity to have suffered shipwreck: joyful poverty is an honest thing, but it cannot be poverty, that is borne cheerfully, for he that taketh pouértie patiently is is a rich man: and not he that hath little, but he that desireth much is a poor man. Seneca. poverty ought to be loved, if for nothing else, yet for this cause only, because thereby thou thyest who are thy friends, and who not. Idem. poverty hath this one discommodity, because it wanteth wherewith to secure those that are in adversity. Idem. poverty is the beggary of the mind, and not the want of wealth. Gregory. Those that are poor in spirit, when they have done any good thing, glorify God: if any evil, they accuse themselves. Augustine. It is an heinous offence with a soornfull eye to despise our poor brethren, and disdainfully to contemn them because of their poverty (who otherwise were our equals) is no less offensive. Idem. The poor when all worldly means fail, yet then are they comforted in the Lord. Idem.  

Preaching.  IT is a grievous offence, for three causes to conceal God's words, to wit, either for fear, sloth or flattery. Hierom. Every Sermon that edifieth not the hearers, is turned into their greater condemnation. Idem. Every doctor that perverteth those sharp sayings of Scripture (whereby he ought to recall his bearers) unto smooth sayings, and speaketh in such manner that he correct not but delighteth his auditory, corrupteth the pure juice of God's holy word, and mingleth it with his own exposition. Idem. Many make long and tedious sermons, but without knowledge, and some again speak few words but much matter. Idem. A man ought to be first himself clean, and so to cleanse others: to be wise himself, and then to teach others wisdom: to be a light, and then to lighten others: to be sanctified, and then to sanctify others. Idem. A Preacher ought not to declare all things unto the unlearned which himself knoweth, because the ignorant aught to be first instructed in more easy points, before they can be able to conceive the more deep and secret mysteries. Idem. He gathereth large & ample fruits of his preaching, which doth before exercise himself in good works: for the words want authority, if good deeds be wanting. Nazianzene. If thou neglect to fulfil that which thyself teachest, thou sowest thyself, and others gather in the harvest. Ide. A Preacher ought to have an especial regard unto the time and place, and capacity of his auditors, for one word well and fitly placed, edifieth more than many unadvisedly offered. Idem. As the flesh waxeth strong by mea●e and delights, even so the spirit is nourished with God's word. A Preacher ought not to preach himself, but Christ. Idem.   

Q.  

Quarrelling, strife, and contention.  Christians' ought to forbear and forgive one another, if be so that one have a quarrel against another, even as Christ forgave us, for how can we expect forgiveness at God's hands, if be so we ourselves will not forgive those that have offended us. Colossians. 3. 13. It is good to speak wisely, and warily, for oftentimes much coutention, quarreling and debate, ariseth of a word ill placed, though well meant. Augustine. Nuarrell not with one that is mightier than thou thyself art, for he hath the advantage of thee: might overcometh right. There are many who do nought else but sow the seeds of quarrels and contentions between neighbours, but Christ saith; Blessed are the peacemakers, for theirs is the kingdom of heaven. He that delighteth in quarreling, shall not want with whom to contend, for rather than he will be quiet, he will be at debate with his own self. Gregory. It is better to dwell in a small cottage with a quiet wise, then in a sumptuous and stately house with an unruly and quarreling woman. It is a grievous thing to dwell with those who when they have said what they can, and spoken the worst, yet always seek new occasions of new quarrels. Augustine. Where strife, quarreling and debate are there godly living is wanting. Idem. As nothing is more precious in the sight of God, than love: so nothing is more desired of the devil than the quenching thereof, for from thence arise debates contentions quarrelings, fightings, murders, and many other very heinous and grievous sins. Gregory. No room is large enough for those who cannot well agree, but a small corner is spacious enough unto those whose minds are united by love and goodwill. Ambrose.  

Quietness, peace, and tranquillity of mind.  THe quietness and tranquillity of mind, is more to be esteemed then any worldly, wealth whatsoever: for what though a man possess infinite riches? what though he want not any outward things that might serus for his delight? what are all these to be accounted of, if be so thy mind within thee be still tormented with unquiet thoughts, and discontented cogitations. Nazianzene. A guilty conscience condemneth a man's own self, when as no man else accuseth him: but a clear conscience is accompanted with quietness, peace, and tranquillity of the mind, when as many falsely accuse him. Hier. Enough consisteth not in the abundance of wealth, for he that hath a little and a contented mind, hath more than he that enjoyeth much and yet is not contented. August. God most commonly blesseth the poor with quietness, peace and content of mind, when as yet the rich though they enjoy more, have less content and tranquillity of mind, than the poor have: and this is one especial token of God's goodness towards the needy and poor, that he endueth them with so much the more ample measure of the one, by how much more they are scanted of the other. Hugo. By how much more excellent the mind of man is, than his body: by so much more are those things that bring content unto the one, to be esteemed, than those things that bring pleasure unto the other. By the quietness, peace, and tranquillity of the mind, the life is prolonged, but sorrow, & care hasten death. Cassiod. It is a good thing to live in quietness with our neighbours, and friends, and it is a good thing so have rest and quiet from war with foreign Nations, but it is a more blessed thing to have quietness and peace, between God and thine own soul. Oftentimes the poor labouring man cesseth quietly after his labours, upon a bed of straw, when as yet the rich man's mind is so oppressed with cares, & thoughts concerning worldly matters, that he cannot sleep upon a bed of down.   

R  

Resurrection.  THe just man shall arise that he may judge, the unjust to be judged, and the wicked to be punished without judgement. Cassius. Our redeemer died that we should not fear death: he showed his resurrection, that we might have an assured hope of our resurrection. Greg. In every deed and action which a man undertaketh he hath some hope of future commodity: for he that ploweth doth it that he may reap. He that fighteth, fighteth that he may overcome, and to be without hope of resurrection, all respect of godliness is set apart. Chrisost. Some there are who considering that the spirit leaveth the body: that the flesh is converted unto rottenness, rottenness into dust, and dust unto elements that cannot be discerned with bodily eyes, do therefore despair of the resurrection. And respecting the dry bones only judge it impossible that they should again be covered with flesh. Who if be so they have not an assured hope of the resurrection by obedience: yet ought they assuredly to believe this by reason. For what but the resurrection rooth the continual course of the elements declare. For by the courses of times and seasons we see that trees do lose their green leaves, and likewise they do cease to bear fruits, and yet suddenly as it were out of dry wood we see (as if a resurrection were coming) the leaves to spring, the fruits to grow unto bigness, and the whole tree to be as it were again clothed in a fresh garment. Christ came into the world, and by his birth, life, words, deeds, passions, death, resurrection, and ascension, he fulfilled all the prophecies, and sayings of the prophets, August. The Son of God was in his assumption translated from his humanity unto divinity: in his resurrection from passibility unto immortality: in his ascension, from low degree unto equality with his Father, because that look● how low was his fall from his Father's bosom unto the cross, so high likewise might be his exaltation from the cross unto the right hand of his Father. Idem. Let us weigh with ourselves the small seed of any tree that is cast into the earth that a tree may proceed there from, and let us if possibly we could comprehend, how in so small a seed so great a tree should be enclosed, that there-hence proceedeth. Where is the wood, where the bark, where the green leaves, and where the plenty of fruits. Was there any such matters to be perceived in the seed, when as it lay over-covered in the earth? what wonder then is it if so it please God, who is able of so small seeds to produce so great trees, to make again a man of the small dust, being converted into his proper elements. Greg. We that are afflicted and tormented in Christ's passions, shall again rejoice and be glad in his resurrection. It was not by chance that the Disciples, seeing the Lord yet the beloved Disciple was absent, but coming afterward might hear, and hearing might doubt, and doubting touch, and touching might believe. I say it was not done by hap, but that by seeing and feeling, he might be made an assared witness of his resurrection. Greg.  

Reverence.  Reverence is a virtue whereby we do yield unto our betters, dutiful regard and respect, in the humality of the body, in gesture, behaviour bowing of the head, and by utterance of words. Cicero. We cannot adjudge them worthy of reverence for their honours, whom we judge to be unworthy of honours. Boetius.  

Reconciliation.  HE thinketh vainly who judgeth that God will be so pleased with him, who himself will not be pleased with his neighbour. Chrisostome. If thou have offended in thought make amends and be reconciled in thought: if in words, by words, if in deeds, by deeds, for thou canst not pacify him whom thou hast offended with deeds, without deeds. Thou dost foolishly to desire of the Lord, thou dost vainly to give alms of these things which thou hast spoiled others of. For what availeth it thee if one pray unto the Lord for thee, & an other against thee, according unto that in Ecclesiastes the 34. The Lord alloweth not the gifts of the wicked.  

Riches and rich Men.  THose are true riches, which being once had cannot be lost. August. epist. 140. It is as hard a thing for a rich man not to be proud, as it is for a choleric man not to be angry. Riches are gotten by much labour, travail, and pains taking: are kept with continual care, and left with ertreame sorrow. Gregory. Most commonly the prodigal spend, thirst consumeth that in sew days, which his pinchfist father scraped together in many years. Riches if we come by them justly, and use them rightly, are the blessings of God, but if we abuse them they were given us unto our greater condemnation. It is an easic matter for a man that is rich to seem to despise riches: but it is a very difficult matter for him that is poor, not to desire to be rich. Gregory 11. moralium. It is not a sink to be rich: but not to distribute thereof unto the necessity of the poor, that is heinous in the sight of God. Chrysost. Where riches are honoured, good men are despised. If thou have plentiful, spend neither too prodigally, nor yet keep together too niggardly, so shalt thou be neither in future time need, nor yet in bondage unto thy riches. Solon. It is a thing very common that the children of poor and mean men become very wealthy: when as yet the children of rich men decay and come unto indigency: which proceedeth partly from hence, that the one because he hath little, is sparing, and painful, the other having much and not knowing how it was gotten, spendeth prodigally, not thinking that ever his wealth willbe consumed. He is truly rich whose life is virtuous, & abounding with good works. Augustine.  

Repentance.  HE that by repentance turneth unto the Lord, shall be made partaker of eternal bliss with the Angels in heaven. August. There are many who are more ashamed to repent, then to sin, oh wonderful madness. Art thou not ashamed of the wound itself, and yet blushest to have it bound up and healed: is not the wound loathsome and stinking: hie thee therefore unto the Surgeon, repent thee, acknowledge thy sins and say, oh Lord, I have sinned against thee, pardon mine iniquities, for I have done amiss. August. de penitent. To sin and not repent therefore. is a more heinous offence in the sight of God then was the sin itself. Chrisostome. As the penitent thief upon the cross by his example of repentance, and his being received unto mercy, gave good reasons unto many sinners, that they should not despair of God's mercies: so likewise it is to be feared that many presuming upon the like grace, do throw themselves headlong into damnation, not beginning to repent until such times that they have no time of repentance left them. Repentance is derived as it were of punishing, because that man doth by repentance as it were punish the evil that he hath committed. For these three things which by the outwards striking of the breast are signified, to wit the breast, the hand, and the sound, denoteth that we repent us of those things which we have done amiss by thought, word and deed. Hugo.   

S.  

Sloth.  sloth is a certain drowstnesse of the mind, whereby any man neglecteth to do any good things, or to finish aught being begun. Barnard. Of Idleness no profit, but discommodity and loss ariseth: Esaw being slothful lost the blessing of his birthright, because he had rather take meat● then seek to get it. August. The slothful man will and will not: he is noted by the name of a slothful man who will willingly reign with God, but is unwilling to take pains for God. Beda. Rewards please him when they are promised, but spiritual combats terrify him when they are commanded. Slothful men judge that nothing can be done, which they themselves cannot perform, giving sentence according unto their own infirmities For we suppose those things whereunto we are not accustomed, hard and intolletable to be endured. We esteem it a torment to want wine, or to arise at the break of the day, yet are not those things difficult, but we are feneble and weak.  

Security.  IT oftentimes happeneth that he who by the battle of temptation could not be overcome, hath yet greatly been damnified by his own security. Greg. Security ought to be in our hope, and fear in our conversation, that thereby those that strive may be cherished, and those that are secure punished. No man ought to live securely in that life which is called altogether a temptation, knowing that as of bad he may be made better, so contrariwise of good he may become worse. August. Many men by a secure carelessness in a small time run into more dangers, and incur greater losses, then after in all their life long they are able again to recover, be they never so vigilant. He that is secure in his own business, will surely be remiss in another's.  

Scripture.  HE hath learned most who doth most: but if I perform that which thou declarest, and thyself net perform it, my deeds do rather hold off the scriptures, than thy speech which thou vainly ablest. Hierome. We ought to use the holy Scripture in steed of a looking glass, by correcting that which is amiss, concerning those things that are well and decent, and by reducing those things that are in a mean unto a more perfect order. Idem. The meditation of the Law, consisteth not so much in reading the Scripture, as in executing the precepts therein contained. Idem. If there be aught in the world that may be a stay unto a wise man, and may persuade him (being pestered with the hurly burlies, and troublesome turmoils of this world) to bear all things patiently, that I assuredly persuade myself to be principally effected by reading & meditating the holy Scriptures. Idem. We ought neither to speak or do aught, for which we cannot be warranted by the holy scriptures. Basilius. Whatsoever is not of faith is sin: but faith cometh by hearing and hearing by the word of God, therefore without the scriptures all our actions want a true ground which is faith, & so consequently all our actions which are not directed by the holy scriptures, are sin. Idem. We may say unto a man falling from his state: Let no man wax proud: and we may say unto a man that is risen from his fall. Let no man despair. Behold how wonderfully the scripture useth the self-same word to depress the proud, and to exalt the humble. It recalleth the proud unto the sear of humility, and the humble unto the assurance of faith. Oh inestimable medicine of a strange nature, which being laid after one & the self-same order, by pressing down drieth up the swelling humours, and by raising up infuseth dry. It terrifieth us from the fall of evil things, but comforteth us with our reperation.   

T.  

Tribulation.  BY afflictions and tribulations we lose earthly things, but by patiently sustaining thereof, we multiply heavenly joys. Greg. The Lord maketh the way through which his elect are to pass unto him, rough and hard lest that being delighted with the pleasure thereof, as it were with the joys and delicates of this life, they should rather choose to linger in their journey then hasten unto him, and so respecting the pleasantness of the way, should forget their country whereunto they were going. Idem. As the stars do shine in the night but are not seen in the day time: even so true virtue which oftentimes in prosperity is not apparent, yet in adversity and tribulation is seen most evidently. Barnard. Be not angry though the wicked flourish in this world, and the godly suffer tribulation, because it is not proper unto true Christian Religion, to be exalted but to be depressed. The wicked have no inheritance in heaven, nor the godly in the world: But the godly aught to rejoice in this life with all assured hope of their future felicity in heaven. Beda. Let us bear patiently small matters and crosses, remembering what he suffered for us upon the cross who inviteth us unto that heavenly banquet in heaven. Cassi. No man knoweth how much he hath profited but in adversity: because every one receiveth the blessing of God's grace in rest and quietness, but how much he hath received is declared only in the sufferance of tribulation and adversity. Greg. God is a Physician, and tribulation a medicine for our health, and not a punishment for our damnation: man coming under the hands of the Physician is tormented, wounded, and crieth out bitterly, but the Physician heareth not according unto his patient's mind, but as it may be for his health: even so likewise the Lord afflicteth his beloved with tribulations, crosses, and anguishs, that he may bring those unto him by that means who otherwise would run headlong into perdition.  

Temptation.  Our ancient enemy the devil ceaseth not every where to lay snares, that he may weaken the faith of believers by any means whatsoever for he knoweth whom to allure with the lusts of the flesh, into whom to infuse the poison of envy, and to whom he may appose the allurements of luxury: he knoweth whom to vex with grief, whom to deceive with joy, whom to oppress with fear, and whom to seduce with admiration. He prtes into all men's manners, he winnoweth out as it were their causes, he searcheth all men's affections, and there ●ence seeketh to produce causes of their hurt, wherein every one is most bustly occupted. Leo Papa. The devil, before he assay to tempt any man, first diligently weigheth his nature whom he meaneth to tempt & so apptieth himself by fair and smooth means to cause a man to offend in that case, whereunto he is by nature most inclinable: unto those that are of gentle & mild behaviour, he opposeth riotousness, and vainglory: but unto those that are of a more stern conversation, be instanateth anger pride and cruelty. Prosper. Whiles we breathe in this pilgrimage our life cannot be without shine, it cannot be without temptation: because our progress is made through temptations, neither doth any man know himself aright valesse he be tempted, neither can he be crowned unless he overcome, neither overcome without fight, neither can be fight unless be have enemies with whom he may fight. Augustine. In all temptations resist the devil and he will fly from thee, but if thou give ground unto him he will pursue thee. The Lord by jeremy saith unto jury, how long shall wicked thoughts harbour in thee, he asketh not wherefore they come but wherefore they stay: for many good men are oftentimes overtaken with evil thoughts but yet they will not yield their consents thereunto. Ambroie.   

V  

Virtue.  ALl virtues are so linked together that he that laceneth one, lacketh all, & he that hath one hath al. Hierome. The mind cannot have virtues kingdom, unless it first shake off the kingdom of vices. August. A poor man that hath nothing at all, may be virtuous as well as the rich man, that hath all things in abundance. He is endned with many virtues. who loveth virtue in another as well as in himself Seneca. There can no more persuasive means be used to pursue virtue, than the consideration and remembrance of our own sins. Hugo. Virtue which is constrained is not virtues, for that cannot be said to be a virtuous deed (in respect of the agent) which is of necessity commanded to be done. What is virtue but a mederine, and what; is vice but a wound, where, as therefore we do make a wound of the medicine, God maketh a medicine of the wound, that those which are wounded with virtue, might be healed with vice. Greg. Virtue ought to be more esteemed of us then any possessions, any wealth, and abundance of earthly, treasure, or what soever transltory, and momentary riches, because the one remaineth for ever our own, but the others are no longer ours then while we enjoy them here in this world: and besides all goods, wealth, riches, or any earthly possission, many be divers ways lost, and are subject unto many casualties, but verivo goeth with us unto our grave, and leaveth us not here, neither in the world to come. A good work man converteth all things unto the best use that may be, and a verivous man undergoeth all things patiently, and apylyeth every thing unto the furtherance of godliness. Envy attendeth upon virtue, ready always to blemish her best actions.  

Vows.  ENforced vows are not to be kept. Better is it not at all to vow then to vow the performance of an evil action: and better is it to break the performance of a bad vow, then to execute it. Let it not repent thee to have vowed thy service unto virtue, but rather rejoice that thou art restrained from that which would incur thine own loss and hindrance. It is an happy necessity which compelleth unto better things. Augustine. He is justly enforced to pay that promiseth of his own accord freely. Barnard. If thou have made a wicked vow, break promise therein, and in a dishonest cause alter thy decree: perform not that which rashly thou hast vowed: bad is that vow which is performed with sin, as for example, if rashly and in thy fury thou have vowed the death of any man, is it not better that thy vow be broken then kept. Isydore. In making a vow first consider whether it be agreeable unto God's will, and next whether thou be able to perform it, If both these concur then see that thou have a care diligently to perform that which so justly thou hast bound thyself unto. Miserable is the state of some roisting ruffians, who in a bravery or any other wicked humour vow the performance of many vile and odious acts, but more miserable is their estates who not only vow, but more wickedly perform that which so unadvisedly they enterprised. If thou have vowed any good act, delay not the time of performance thereof for he that is not now apt, to morrow wilt be more unapt, and always the longer the doing of good is delayed, by so much is it the worse.  

Vice.  Vice's do first possess the mind, as it were under a show of virtue, or at the least wise under pretence of some colourable reason, thereby to seem more tolerable, but having once taken possession, it groweth unto an habit, and so by custom the most detestable and odious vices seem toiletable which were they indeed weighed in the balance of justice, would be exceedingly detested. Hierom. Every vice is a sin, and even as custom in sinning taketh away the feeling thereof, so likewise the frequency of some vices make them seem unto the vicious, no vices. Idem. There is a certain affinity, (as I may so say) between some vices, as the dissoluteness of the spirit, the appetite of the throat, and the beast linesse of luxury, much prattling, deceit, and forsooearing: by the dissoluteness of the spirit, the mind is drawn to gormandize, and the belly being crammed with meats, the flesh is provoked unto lust: By much prattling, deceit steppeth in, because it is a hard matter for him that talketh much, to be void of lying, and oftentimes daily is bound with an oath thereby to deceive men. Greg. Many are so bewitched with those vices that they possess, that they will rather enforce arguments to defend them, they be induced by any reasons to forsake them. Seneca. Vices seem to allure with rewards, asconeteousnesse promiseth good store of money, rioteousnesse maketh she we of many pleasers, and fleshy delights: Ambition with braveness of apparel, and the applause of the people, and consequently of power, and might, and whatsoever utay therefrom arise. Idem. Godly parents have not always good children, neither have wicked parents always vicious and bad children, as appeareth by holy David, who had wicked Absalon, and so likewise of others who being themselves bad yet had godly children. Bernard. Vice is an inordinate natural affection, and an act exceeding order above measure, when as it is moved to perpetrate that that ought not to be done, and exceeding measure when as it is moved more than it ought. Hugo. Forsake not thy friend for one vice, but rather bear with one impersection, if thou canst not reclaim him: for Nemo fine crimine vivit: there is no man but hath some salt. Idem. It is an exceeding great vice to be prying into the actions of other men and not to regard thine own, for none but Christ could ever rightly say who can accuse me of sin's From the heart of man proceed his thoughts, and most commonly such as are the outward actions of the body, such likewise are the inward thoughts of the mind, for albeit none but God alone can rightly understand the secrets of man's heart, yet the outward actions being vicious, a man may judge that the mind from whence they proceed is likewise corrupted, for such as is the tree, such is the fruit likewise: and such as is the heart, such likewise are the actions, either good or bad proceeding from thence. Nazian. Happy art thou (oh man) who descending from a vicious stock, art yet thyself virtuous, for thy virtues do by so much the more shine in thee, by how much the more the vices of thy progenitors darkened their glory, and spotted their good names. Hugo.   

W.  

womans  SAmpson a courageous & valiant man strangled a Lion, but he could not bridle his own love. He broke his enemy's bonds, but he could not rule his own passions. He burned other men's harvests, but he himself being kindled with a woman's love, lost the harvest of his own virtue. Ambrose. Wittily and not untruly was it answered by one, who being demanded what was lighter than the fire, said the smoke? what lighter than smoke? the air? what lighter than the air? a woman? what lighter than a woman? nothing. What availeth it thee to watch thy wife so narrowly, seeing that an unchaste wife cannot be kept from dishonesty, and an honest and chaste wife nodeth no custody. For necessity is an unfaithful keeper, but she is to be accounted chaste who had liberty to play the harlot and yet would not, and not she that would have played the strumpet, and yet could not. What else is an evil woman but the enemy of amity, an unavoidable punishment, a necessary evil, a natural temptation, a desired calamity an household enemy, ● delightful loss, an evil overshadowed with the colour of goodness! Therefore if it be a sin to sendè her packing, it is a torment to keep her, and of necessity a man must either commit adultery, or else endure daily wars, and skirmishes. Chrisost. Trust not a woman for her weeping, for she will deceanue thee with her tears if thou take not the better heed, tears are unto women as ready as milk to be drawn out of a new melch cows teats, they make show of great sorrow outwardly when inwardly they are no whit greeded: whereupon arose this saying. It is as muchpitty to see a woman weep as it is to see a Goose go barefooted. Better is it to dwell in the corner of an house with a quiet woman then in a wids house with one that is a skoulde. If a Woman's will were as much bent unto goodness, as her wit is apt unto evil a Prince need no better counsellors. Wine and Women make men runagates. 

A Stockfish, a Woman,  
and a Walenut trèe,  
The more they are beaten,  
the better they will be.  
Women are wily,  
and subtle withal,  
He that overreacheth them,  
is a Man strong and tall.   As by a woman our first parent Adam was seduced to eat of the forbidden fruit, even so likewise by a woman was the chiefest pillar of the church who had before confessed the son of God, enforced to deny his Lord and Master. Who is so mad as to disclose any secret unto a woman, who only can conceal that which she knoweth not, and nothing else. 
womans when they are met together keep a chirping like the parliament of birds: whereof arose this twofold saying;  
Many Geese much gaggling,  
Many women much babbling.  
And again.  
Many Guess many 〈◊〉  
Many women many words.  A Cage for a quean, a 〈◊〉 for a Rogue, and a wisp for a scold, are as fit as meat for the body, clothes for the back, or a rod for a wanton boy. A woman if once she take a stomach against any one is in exorable, and where she hateth she hateth deadly. A fair woman given unto jewdnesse is the greatest temptation that any one can have, for with her eye the alureth, with her words she enticeth, and with her love she killeth.  

Wisdom, Foresight, and Providence.  THose things which many seeming wise do approve for exe●●lent, being weighed in the balance ●● God's wisdom, are merely foolish. for the wisdom of the world is foolish●●● with God. Bernard. Albeit the aduer●●●●es of religion do and ever did seek by all means possible to ●●●une the light of the Gospel, & to bring gross; and palpable errors into the Church of Christ there by in time thanking utterly to extinguish the truth of God, yet are all their ende●●ur● vain, for the foreseeing wisdom of God knoweth how to convert their wicked purposes unto the good of the godly. And albeit they kill and stay the constant professors thereof, yet hath God appointed that the blood of the Martyrs shall be the serde of the Church. Sanguis Martirum, semen est ecclesiae. A wise man is so termed, as it were foreseeing, for he will provide for and prevent uncertain haps. Isidore. By the wisdom and providence of God all things are ordained and that which in man's judgement cannot but fall out to the worst, yet his wisdom disposeth it to a good end: and that which we esteem as a punishment, God turneth it unto a medicine. Hierome. A wise and foreseeing man will cast before hand what his charges and expenses are like to ●rise unto least that running one in an headlong course, his purse be not able to discharge the charges that his own folly hath procured. Idem. A sudden mishap and unexperted is more hardly borne then that which cometh expected, Nam levius ledit quicquid previderis ante. Cato. Wisdom judgeth not of things at all adventares, neither doth it meddle with matters not pertaining unto it: but being brought in as a judge in any case, it weigheth the reasons that were the causes thereof, considereth of the circumstances inducing thereto, and then pronouncing sentence according as the quality of the cause shall require, there by endenouring that neither she may be rightly accused of rashness, nor yet ● findiscretion. A man endued with wisdom ought so rank his actions into three parts, ordering well his actions present, forecasting for those that are to ensue, and calling to mind those that are passed: for be that never thinketh of his deeds passed destroyeth his own life, and he that foreséeeth not those to come, falleth at unawares into many dangers, and inconveniences. Senec. de quatuor virtutibus. Wisdom, (or providence,) is a present knowledge, thoroughly considering & pendering the future event Ibidem.   

Y  

Youth.  Even as in old men, sobriety and perfection of manners is required, so likewise, ought youth to be obedient, tractable, and willing to learn. Cyp●i. A young man can hardly be wis●, ●●cause that wisdom is learned by experience which youth hath not tried. Aristotle's Ethics. He that in his youth hath learned to obey well, is most likely in his old age to govern well. Youth had need to be virtuously treyned up in time of yongyeares, for how hardly many (who have in their young years had the rain in their own hands) are restrained from those vices which in youth they learned, experience itself daily teacheth. Good education formeth manners, and if thy children in their young age be virtuously instructed, in thy old-age they will be a comfort unto thee, but let them have their own will when they are young, and when thou art old they will not regard thee. Youth is hot, because the blood is then mo●● fresh, and it is a hard matter in youth to be free from lust. He that dying rich leaveth his wealth unto prodigal youth, at the years end shall have as many angels in his Coffin as the other hath in his purse. As it is an excellent thing to see youth well murtured, so is it a most odious thing to see an old man who is ready to go unto his grave, void of good manners. Use no unseemly speeches in the presence of youth, for there by thou thyself shalt be censured for undisereete, & youth will be easily corrupted by thy lewd and Idle communications. For all of us by nature are more ready and apt to nose and mark any idle and vain words then to imitate any godly or virtuous actions. If then love thy child, in youth give him correction, for he that spareth the road spoileth the child. 
Quo prius induta est, servabit odorem testa diù:  
Look with what liquor a vessel or cask is first filled, and it will long retain the smell thereof, so likewise youth, etc.  The headlong courses of youth cause repentance in old age when as experience telleth us how vain a course we have run. Bernard. Youth is unstaid, unconstant, rash, he●●y, and unadvised but when it hath run his course, & seethe his own fully, their beginneth to look back unto the paths that it hath trodden, & seeketh to redeem the time misspent, when it hath no time lest to recover it. August. It is a death unto youth to be restrained of his liberty, but when riper judgement hath taken possession of his understanding, than it confesseth that had not youth been bridled, old age had been like to go a b●gging. Even as the Rose that in y● morning flourisheth, but in the evening fadeth a way and withereth, even so is the life of man, soon ripe soon rotten, no sooner at years of understanding, & judgement, but presently ensueth death before stayed experience can have time to amend the giddy errouts of wanton youth. Bernard. He that marrieth a child, most. commonly dieth a beggar, he that marrieth for beauty, oftentimes dieth a cuckold, he that marrieth a scold, hath a shrewd goose to pull, and he that in youth betaketh himself unto lust, before old age come shall want an hairy bush to keep his brains warm. Idem- Youth may be compared unto a fertile ground, wherein whatsoever seed be sown it will prosper, even so youth, if the precepts of virtue and godliness be so when therein, they will fructify and grow unto a good increase, and likewise if vice be therein planted it will not be barren of corrupt living. To late cometh repentance 〈◊〉 old age, when youth hath consumed the treasure that should maintain thee in thy later years. Many in their old age and especially towards their death are so tormented with the remembrance of their wicked youth spent in ungodliness, that they are all most as it were in despair of pardon thereof. Hugo.   

Z  

Zeal.  IT availeth nothing to have the zeal of God without knowledge: the jews being blind thought that they had the zeal of God, yet were they sacrilegious unto the son of the Almighty, for they being ignorant of the righteousness which came by the son of God, thought to cleave wholly unto their own righteousness, and so refused to submit themselves unto the righteousness of Christ, where unto they ought to have cleaved, Origen. The first occasion of well doing is the commendation of honest actions: for praise begetteth zeal: zeal procureth virtue, and virtue acquireth bliss, and this is the principal mark whereat all honest men's actions are chief bend. Nazian. The zeal of the Lord is a grace which searcheth and overcometh, yea it infuseth itself into the breast of the righteous. The zeal of God is life. Those that have the zeal of the Lord. judge all men that are enemies unto God to be theirs also, although they be father, mother, brother and sister, Ambrose. There is no sacrifice so acceptable unto the Almighty as is the zeal of souls. Greg. Zeal is the ferventness of the mind prone unto compassion of nature, the punishment of offences, and the love of grace and goodness: zeal therefore profitably scourgeth a bad servant, giveth wholesome correction unto a froward child, and carfully observeth the bonds of wedlock. The first by punishment, the second by compassion, and the third by love. Hugo. The Lord in his zeal will consume those that walk stubbornly after the invention of their own hearts. Deut. 29. 20. Blessed is the man that is zealous for the Lord of hosts sake, the Lord will requite them with eternal felicity. There is a zeal unto life, and a zeal unte death, the zeal unto life keepeth Gods commandments, and for his name sake abhorreth to do evil, such was the zeal of Phinees. The Lord of his mercy grant that we may be all zealous for his sake, and not suffer so many abuses uncontrolled as now we do.    

Certain celected sentences, both brief and pithy.  THe remembrance of the godly (albeit they returns to earth as other men do) endureth for ever. Man doth his endeavour, but it is God that giveth the issue. A wise man loveth to be admonished; but afoole hateth correction. We ought to use temporal riches, but not to repose confidence therein. A sorrowful heart pineth the body. Unto the godly all things sort unto the best. We have all sinned, and have all need of a saviour. As we are most sure once to die, ●● are we most unsure when we shall die. The longer we live, the more are our crosses. The wicked take counsel together, but God overthroweth their purposes. We ought not to give sentence, before we have hard both parties, for one man's tale is good until another's b● told. Man's life is a warfarre, and if he mean to purchase heaven, he must fight manfully against the world, the flesh and the devil. To care for the body only and to neglect the soul, is the right way to the devil. God depresseth the proud, but giveth grace unto the lowly and meek. Despise not the poor for we are all God's creatures. He that taketh council against the Lord, striveth against the stream. Despair not in afflictions, for thereby God trieth thy faith. As is a blubbe upon the water, even so is the life of man, to day a man tomorrow none. Where judges are corrupted with bribes, there the poor go home by weeping cross. The lawyer and the leach may well be compared, for the leach never hath enough till his belly break, nor the lawyer until he want breath. He that goeth to law for every trifle, will help to make the lawyer rich & himself a beggar. He that maketh himself beho●ldinge unto his enemy, selleth his own liberty. A feigned trend is more daingerous then aprosessed so. He that thinketh to get any thing out of the courtous man's purse, is as much deceived, as he that thinketh to wring water out of a stone. Eat not over much for cloying thy stomach. Feed not over fast, lest thou strangle thyself against thy will. Fast not over long, least evil smells annoy thy stomach. As near as thou canst!, observe a diet, for it is healthful for thy body. Observe due seasons in taking thy meat, for then thy appetite most commonly will be sharp set. Plenty (of the choicest dainties) is no dainty. If thou desire to have well, do well. He that is in poverty, and asketh of one that hath as much need as himself, may go to bed hungry, and he that being unseen in any matter, asketh council of one that hath as little skill as himself, may seek about for a fool, and find him in his own bosom. Beauty is like unto a pleasants' flower which in the morning flourisheth, but in the evening is dried away and withered. He that by wisdom guideth himself, shall receive glory for his reward, but he that suffereth himself to be led by folly, shame shall be his ending. 
Nascimur in common bonum.  
FINIS.