<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>1-21-15</DATE>
<RESPSTMT>
<NAME>John Latta</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Added TEMPHEAD, checked ID, and added TYPEs to DIVs in order to validate. Proofed title page. Checked ^s. Reviewed structure; added DIV2; changed LGs to DIV2s; removed BACK. Checked placement and completeness of PBs; moved several PBs. Checked for damage GAPs, #s, @s, --s, and UNCLEARs. Corrected [dollars]s. Checked spacing of foreign GAPs. Checked for EPIGRAPHs and ARGUMENTs. Checked for startqs, endqs, abq's, oes, qs, Ae's, and Qs. Checked proofsheets and made corrections. Checked I / J and U / V. Checked for CLOSERs, OPENERs, SIGNEDs, SALUTEs, TRAILERs, and BYLINEs. Checked decorated initials. Checked FIGUREs. Sample: 2 minutes. Proofing: 10 minutes. Tag review and corrections: 10 minutes. DONE.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="A80684">
<STC T="W">C6555</STC>
<STC T="T">E1190_2</STC>
<BIBNO T="umi">99867274</BIBNO>
<VID>119579</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>The Country-mans</HI> NEVV COMMON-WEALTH.</P>
<P>Being an exact Epitome of many witty &s;entences, pithy &s;ayings, quaint ob&s;ervations, both Divine and Morall.</P>
<P>Partly collected and gathered out of the be&s;t approved Authors, both Moderne and Dome&s;ticke.</P>
<P>Intended for private u&s;e, but thought fit to be publi&s;hed for the good of all.</P>
<P><HI>LONDON,</HI> Printed for <HI>Richard Harper,</HI> and are to be &s;old at his &s;hop at the Bible and Harpe in Smithfield, 1647.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To the Reader.</HEAD>
<L>THat Commonwealth doth alwaies firm|ly &s;tand,</L>
<L>When as Religion walketh hand in hand</L>
<L>With Vertue, and have both their due re|gard,</L>
<L>While merit doth obtaine a faire reward.</L>
<L>Needs mu&s;t this New Commonwealth then flori&s;h,</L>
<L>Which doth reprove black vice, and vertue cheri&s;h,</L>
<L>And doth containe more trea&s;ure in the&s;e lines,</L>
<L>Then lyeth hidden in the Indian Mines:</L>
<L>Who&s;e glittering gold is mixed with much Oare,</L>
<L>But this &s;ame happy Commonwealth hath &s;tore</L>
<L>Of golden &s;entences, which are &s;weetly fram'd,</L>
<L>By which rich knowledge may be ea&s;ily gain'd</L>
<L>Who&s;e value doth exceed gold which is hid</L>
<L>In the earths bowtls, as a thing forbid.</L>
<PB REF="3">
<L> But in this Commonwealth you here &s;hall finde</L>
<L>Wi&s;dome, who&s;e beauty doth adorne the minde;</L>
<L>And &s;ince that contraries lively doe declare</L>
<L>Each others nature, when wee them compare</L>
<L>Together, as black doth &s;et forth the white,</L>
<L>And darkene&s;&s;e doth give lu&s;tre to the light,</L>
<L>So vertue by her contrary doth appeare</L>
<L>More beauteous, and doth &s;hine more bright and cleare:</L>
<L>Wherefore wee thinke that wee have matched right</L>
<L>Each vertue with her neighbouring oppo&s;ite,</L>
<L>That you their beauty may both &s;ee and love,</L>
<L>And hating vice, faire vertue may approve:</L>
<L>The&s;e Sentences in the&s;e few lines enrold,</L>
<L>You may for &s;ilver buy, which are worth gold.</L>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="florilegium">
<PB N="1" REF="3">
<DIV2 TYPE="part">
<HEAD>Of God.</HEAD>
<P>_SImonides the more he &s;tudied to know what God was, the har|der it did &s;eeme to him.</P>
<P>God is called a Well be|cau&s;e he hath all good things in him&s;elfe, and that he doth communicate to his &s;ervants without any hinderance to him|&s;elfe.</P>
<P>As much doe wee owe to God for dan|gers from which he hath delivered us, as for the Dignities whereunto he hath rai&s;ed us.</P>
<P>God u&s;eth us not as our offences de&s;erve, but as his mercy willeth.</P>
<P>If God helpe hee is mercifull, if not, wee mu&s;t not thinke him unju&s;t.</P>
<P>God though hee be Omnipotent, could never make a Creature like him&s;elfe.</P>
<P>God is high, if thou lift up thy &s;elfe to him, hee flyeth from thee; but if thou humble thy &s;elfe to him, hee commeth downe to thee.</P>
<P>Now &s;eeing I have &s;poken of the mercies of God, I hope I &s;hall not digre&s;&s;e much from
<PB N="2" REF="4">the matter if I &s;peake &s;omething of his Judge|ments.</P>
<P>So dete&s;table (in the &s;ight of God) is the &s;in of Sacriledge, that hee puni&s;hed it in tho&s;e that &s;poyled the vaine Temples of the Hea|then.</P>
<P>Epi&s;us King of Arcadia for breaking up of Neptunes Temple was &s;troken blind.</P>
<P>Mardorus &s;poyling of Circes Temple, was &s;troken and with all his Souldiers.</P>
<P>Alexanders Souldiers &s;eeking to &s;poile the Temple of the &s;ame Goddes were flaine with lightning.</P>
<P>Scipios Souldiers that robbed the Temple at Tolo&s;&s;a dyed all mi&s;erably.</P>
<P>And I make no doubt but mi&s;ery will be the end of tho&s;e mi&s;creants of our time, which (mo&s;t &s;acriligeou&s;ly) have &s;poiled the Temples of the true God. But wee mu&s;t waite Gods lea&s;ure, hee will bring all things to good end when he &s;ees time; I might have &s;poken more on &s;o divine a Subject, (but as it is the &s;aying of a wi&s;e man) Divinitie can|not be defined, and I doe not love to exer|ci&s;e my &s;elfe in things that be too high for mee: wherefore I proceede to the next.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="3" REF="4">
<HEAD>Of Heaven.</HEAD>
<P>HEaven is the Seate of God, and the Earth is his Foot-&s;toole.</P>
<P>As Hell is the place of all horrour, &s;o Hea|ven is the haven of all happine&s;&s;e.</P>
<P>Heaven is the Church of the Elect, the &s;oule of the ju&s;t, and the field of the faithfull.</P>
<P>It is hard to obtaine Heaven, but ea&s;ie to keepe from thence, for the way to Heaven is neerer then the way to Hell.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Angells.</HEAD>
<P>EVery ones Angel that hath governed him in this life, &s;hall at the la&s;t day bring forth him whom he hath governed to Judgement. Origen.</P>
<P>Angels have charge to conduct men; wi&s;e|dome to in&s;truct men, and grace to pre&s;erve men.</P>
<P>Angels were the fir&s;t Creatures that ever God made.</P>
<P>Every true Mini&s;ter is the Angel of God. Augu&s;tine.</P>
<P>There are nine orders of Angels, Angels, Archangels, Vertues, powers, Principalities,
<PB N="4" REF="5">Dominations, Thrones, Cherubins, and Scra|phins. Thales.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Vertue.</HEAD>
<P>HE that de&s;ireth to be called vertuous, it is fir&s;t requi&s;ite that he be good.</P>
<P>Vertue is health, Vice is &s;ickne&s;&s;e. Petra.</P>
<P>Vertue is a Stranger upon Earth, but a Ci|tizen in Heaven.</P>
<P>Vertue goes not by birth, nor di&s;cretion by yeeres, for there are old fooles, and yong Coun&s;ellors. Guevarra.</P>
<P>The fir&s;t &s;tep to vertue, is to love vertue in another man.</P>
<P>Pithagoras compareth vertue to the Letter (y) which is &s;mall at the foot, but wide at the head, hard to obtaine, but plea&s;ant to enjoy.</P>
<P>Vertue in generall, is a Ca&s;tle impregnable, a River that needes no rowing, a Sea that mo|veth not, a Trea&s;ure endle&s;&s;e, an Army invin|cible, a Burden &s;upportable, an ever turning &s;pie, a &s;igne deceitle&s;&s;e, a plaine way faille&s;&s;e, a true guide without guile, a balme that cu|reth all di&s;ea&s;es, an eternall honour that never dieth. Aurelius.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="5" REF="5">
<HEAD>Of Truth.</HEAD>
<P>THere is nothing &s;oe &s;ecretly hid, but time and truth will make manife&s;t.</P>
<P>Truth is the law of Arts,</P>
<P>Truth may be often blamed, but never &s;hamed.</P>
<P>In &s;horte&s;t &s;ayings, is mo&s;t truth.</P>
<P>Truth is a good cau&s;e, and needes no Ora|tory.</P>
<P>Foure good Mothers, have foure bad Daughters, Truth hath hatred, Pro&s;perity hath pride, &s;ecurity hath perill, and familia|rity hath contempt.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Con&s;cience.</HEAD>
<P>THere is no &s;urer condemnation, then that of a mans owne con&s;cience.</P>
<P>A guilty con&s;cience is a worme that biteth and never cea&s;eth.</P>
<P>Wicked men thinke it &s;ufficient to lo&s;e a good con&s;cience on the Holydaies, and worke by their wits all the Weeke.</P>
<P>A grieved con&s;cience is the &s;ickne&s;&s;e of the &s;oule.</P>
<P>The con&s;cience is a booke, wherein all our
<PB N="6" REF="6">offences are written. Origen.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Peace.</HEAD>
<P>HE ju&s;tly de&s;erveth the &s;courge of warre, that willfully refu&s;eth the conditions of peace.</P>
<P>Concord in a Commonwealth is like har|mony in Mu&s;ick.</P>
<P>As much as in you lieth (&s;aith St. Paule) live peaceably with all men.</P>
<P>Be at peace with men, but at war with vi|ces. Demo&s;thenes.</P>
<P>Seeing for the obtaining of this peace which wee now &s;o much want, it is needful that wee make u&s;e of prayer, that &s;hall be my next &s;ubject.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Prayer.</HEAD>
<P>THe ju&s;t mans prayer appea&s;eth the wrath of God.</P>
<P>Prayer is not to be attempted with force but with meekene&s;&s;e of &s;pirit. Augu&s;tin.</P>
<P>The prayer of the afflicted augmenteth the Cloudes.</P>
<P>The Romans upon certaine high daye<GAP DESC="illegible" REASON="in gutter" EXTENT="1 letter"> prayed for increa&s;e of wealth, which Scipi<GAP DESC="illegible" REASON="in gutter" EXTENT="1+ letters">
<PB N="7" REF="6">(being Cen&s;or) changed, &s;aying, it was &s;uffi|cient to pray to have it pre&s;erved, &s;uch as it was.</P>
<P>Let prayers a&s;cend, that grace may de&s;|cend.</P>
<P>He that knoweth how to pray well, knoweth how to live well; pray unto God at the beginning of all thy workes that thou mai&s;t bring them to a happy end. Socrates.</P>
<P>Heaven &s;hall cea&s;e to be, when it &s;hall cea&s;e to run, and men &s;hall cea&s;e to pro&s;per, when they cea&s;e to pray.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Ble&s;&s;edne&s;&s;e.</HEAD>
<P>THat man cannot be truely ble&s;&s;ed in whom is no virtue.</P>
<P>Ble&s;&s;edne&s;&s;e is an outward quietne&s;&s;e.</P>
<P>A ble&s;&s;ed man cannot erre.</P>
<P>If thou knowe&s;t all that ought to be knowne, thou art truely ble&s;&s;ed.</P>
<P>True ble&s;&s;edne&s;&s;e con&s;i&s;teth in a godly life and a happy death.</P>
<P>Whether I &s;hall erre in joyning love to ble&s;&s;edne&s;&s;e or no, I doubt, but ile venture.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="8" REF="7">
<HEAD>Of Love.</HEAD>
<P>Love is an unrea&s;onable de&s;ire, which com|meth &s;wiftly, and departeth &s;lowly.</P>
<P>A friend loveth alwaies, a Lover but for a time.</P>
<P>The loving of beauty, is the forgetting of rea&s;on. Socrates.</P>
<P>Cupid mu&s;t not be re&s;i&s;ted with courage, but entertained with courte&s;ie.</P>
<P>Love is a worme that commonly lives in the eye, and dyes in the heart.</P>
<P>To be free from love is &s;trange, but to thinke &s;corne to be beloved is mon&s;trous.</P>
<P>He that feedes upon fancy, may be trou|bled with the di&s;ce&s;&s;ion,</P>
<P>Love gotten by witchcraft is as unplea|&s;ant, as fi&s;h taken with medicines is unwhol|&s;ome.</P>
<P>A man hath choyce to begin love, but not to end it.</P>
<P>To have a faire Mi&s;tris in love, and want gold to maintaine her, to have &s;tore of people to &s;ight, and no penny to pay them, will make your Mi&s;tris wild, and your Souldiers lame.</P>
<P>He that makes his Mi&s;tre&s;&s;e a goldfinch,
<PB N="9" REF="7">may perhaps finde her a wagtaile.</P>
<P>He that hath &s;ore eyes mu&s;t not looke at the candle, nor he that would leave his love fall to remembring his Lady: &s;o the one ma|keth his eyes to &s;mart, the other cau&s;eth his heart to bleed.</P>
<P>The pa&s;&s;ionate Lover if he &s;aile, love is his Pilot, if he walke, love is his Companion, if he &s;leepe, love is his pillow.</P>
<P>Sophocles being demanded what harme he would wi&s;h his enemy; an&s;wered that he might love where he was not fancied.</P>
<P>There are divers properties in love, &s;elfe love is the roote of mi&s;chiefe, la&s;civious love, the roote of remor&s;e, wanton love, the co|wards warfare, pure love never &s;aw the face of feare.</P>
<P>As love is divine with loyalty; &s;o is it a hell with jealou&s;ie.</P>
<P>The mo&s;t contrary to love of all the pa&s;&s;ions of the heart is hate; but becau&s;e it is &s;o &s;oone turned thereinto, it &s;hall be the next.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Hate.</HEAD>
<P>ENvie is faigned by the Poets to dwell in a darke Cave, being pale and leane, looking a &s;quint, abounding with gaule, her teeth
<PB N="10" REF="8">blacke, never rejoycing but in others harmes.</P>
<P>The envious man is fed with dainty meat, &s;o he continually feedes upon his one heart.</P>
<P>Fooles are known by their bablings, Cocks by their combs, Lions by their clawes, and an envious man by his manner of vices: En|vy is the mo&s;t ancient, Pride the greate&s;t, and gluttonie the foule&s;t.</P>
<P>I alow not of envy (&s;aith Euripides) but for doing of good I would be envied.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Women.</HEAD>
<P>VVOmen were admirable Angels, if by the pride of heart they would not be drawne with Angels to become De|vills.</P>
<P>There is no Creatures in the World, that more de&s;ireth honour, and wor&s;e keepeth it, then a woman.</P>
<P>Women for a little good, looke for greate pray&s;es; but for much evill, no cha&s;ticement.</P>
<P>A fierce bea&s;t and a perrilous enemy, to a Commonwealth, is a wicked woman, for &s;he is of much power to doe evill. Euripides.</P>
<P>The Eagle when he &s;oareth highe&s;t hovers for a prey, the Salamander is mo&s;t warme, when he is farthe&s;t from the fire, and women
<PB N="11" REF="8">are mo&s;t heart hollow, when they are mo&s;t lip holy.</P>
<P>Women in mi&s;chiefe are wi&s;er then men.</P>
<P>He that hath beene troubled with a crab|bed Mi&s;tre&s;&s;e, may the better endure a cur&s;t wife, and he that hath beene troubled with a cur&s;t wife, need not care what company he lives in.</P>
<P>The depth of a womans heart hath a &s;tring that reacheth to the tongues end.</P>
<P>Sophocles being asked when he brought in the per&s;ons of women, why he made them alwayes good, whereas Euripides made them alwayes bad, an&s;wered, I quoth he repre&s;ent them as they &s;hould be, Euripides &s;uch as they be.</P>
<P>Women if they are beautifull, are to be won with prai&s;es, if coy with praiers, if proud with gifts, if covetous with promi|&s;es.</P>
<P>Women in their loves, oft re&s;emble Apo|thecaries in their arts, which chu&s;e the weeds for their &s;hops, and leave the faire&s;t &s;lowers in the Garden.</P>
<P>A faire woman having Foule conditions, is like a painted Sepulchre full of rotten bones.</P>
<P>Tru&s;t not a woman when &s;he weepeth, for it is her nature to weepe when &s;he wanteth her will. Socrates.</P>
<PB N="12" REF="9">
<P> A faire, beautifull and cha&s;t woman, is the perfect workeman&s;hip of God, the true glory of Angels, the rare miracle of the Earth, the &s;ole wonder of the World. Hermes.</P>
<P>The fitte&s;t ornament to &s;et forth a woman is beauty, of which next.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Beauty.</HEAD>
<P>BEauty is &s;uch a fading good, that it can &s;carce be po&s;&s;e&s;&s;ed before it be vani&s;hed.</P>
<P>Beauty is a thing that benefits more ano|ther then it doth tho&s;e who have it in po&s;|&s;e&s;&s;ion.</P>
<P>Beauty without hone&s;ty, is compared to poy&s;on pre&s;erved in a box of gold.</P>
<P>Chu&s;e not thy wife by her beauty, but by her vertues; for her good deeds will remaine when age hath taken away her beauty.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Di&s;&s;imulation.</HEAD>
<P>HE that dwels neere a Cripple, will &s;oone learne to halt, and he that is conver&s;ant with a Di&s;&s;embler, will &s;oone learne to dif|femble. Diogenes.</P>
<P>Di&s;&s;embled holine&s;&s;e, is double iniquity.</P>
<P>The flattering enemy is like the melody of
<PB N="13" REF="9">Sirenes, which &s;ing not to &s;trirre up mitth, but to allure to mi&s;hap.</P>
<P>It is better to &s;peake the truth in few words, then to keepe &s;ilence with deepe di&s;&s;i|mulation. Plato.</P>
<P>A counterfet di&s;ea&s;e, is often taken away with a fal&s;e &s;irrup.</P>
<P>It is better to have an open foe, then a di&s;&s;embling friend. Pithagoras.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Folly.</HEAD>
<P>LAte wit and unfruitfull wi&s;dome, are next neighbours to folly.</P>
<P>To be wanton without wit, is peevi&s;hnes, to be witty without wantonne&s;&s;e, is preci&s;e|ne&s;&s;e.</P>
<P>He that askes a que&s;tion without a doubt, mu&s;t have an&s;wer without rea&s;on.</P>
<P>A faire per&s;on that is a foole, is like a faire hou&s;e with an evill Ho&s;t harbred therein. Di|ogenes.</P>
<P>A thing done a foole knoweth, but a wi&s;e man fore&s;eeth things to come.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="14" REF="10">
<HEAD>Of Flatterers.</HEAD>
<P>FLatterers are compared to Swallowes, which in Summer creepe into every hou&s;e, but at Winter leave nothing behind them but durt.</P>
<P>As no Ulter will &s;leepe where there is no prey; &s;o no flatterer will lurke where there is no gaine.</P>
<P>It is better to fall among&s;t Ravens then among&s;t flatterers, for the Ravens will not eate a man till he be dead; but flatterers will devoure them alive. Plutarch.</P>
<P>Like as a Camelion hath all colours &s;ave white; &s;o hath a flatterer all points &s;ave ho|ne&s;ty.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Wit.</HEAD>
<P>THe ornaments of wit are more faire then badges of Nobility.</P>
<P>One mans will, is another mans wit.</P>
<P>Wine is &s;uch a whet&s;tone for wit, that if it be oft &s;et thereon, where it found an edge, it will &s;carce leave a backe.</P>
<P>There are three things which argue a good wit, invention, conceiving, and an&s;wering.</P>
<PB N="15" REF="10">
<P> Wit without learning is like a Tree with|out fruit.</P>
<P>Many by wit purcha&s;e wealth, but none by wealth purcha&s;e wit.</P>
<P><HI>Non &s;apit, qui &s;ibi non &s;apit.</HI> Eur.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Knowledge.</HEAD>
<P>KNowledge is of &s;uch a quality, that the more a man knoweth, the more he de&s;i|reth to know.</P>
<P>To know and not to be able to performe, is a double mi&s;hap.</P>
<P>Alexander the great made &s;o much of knowledge, that he was wont to &s;ay, that he was more bound to Ari&s;totle for his learning, then to his Father for his life.</P>
<P>In War Iron is better then Gold, and in a mans life, knowledge is better then riches.</P>
<P>The be&s;t knowledge, is for a man to know him&s;elfe. Socrates.</P>
<P>Experience is the Mi&s;tre&s;&s;e of age.</P>
<P>Socrates gave thanks to God for three things, fir&s;t, that he was a man, and not a woman, &s;econdly, that he was a Grecian, and not a Barbarian, thirdly, that he was a Phi|lo&s;opher, and not unlearned.</P>
<P>He that knoweth not what he ought to
<PB N="16" REF="11">know, is a brute bea&s;t among&s;t men, he that knoweth no more then he needs to know, is a man among&s;t brute bea&s;ts; but he that knoweth all that is to be knowne, is a God among&s;t men. Pithagoras.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Eloquence.</HEAD>
<P>BRevity is a great prai&s;e of eloquence. Ci|cero.</P>
<P>It is a &s;peciall vertue to &s;peake little and well.</P>
<P>Unprofitable eloquence is like Sipres|trees that are great and tall, but beare no fruit.</P>
<P>There are two times when a man &s;hould u&s;e eloquence: the fir&s;t, when the matter is ne|ce&s;&s;ary: the &s;econd, when he &s;peaketh that which he knoweth.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Patience.</HEAD>
<P>PAtience is a voluntary enduring of hard things, for the de&s;ire of virtue. Socrates.</P>
<P>It is more &s;afety to forget an injury, then to revenge it. Aurelius.</P>
<P>Patience is the be&s;t &s;olace again&s;t love and fortune, the &s;weete&s;t medicine for mi&s;ery is patience, and the only &s;alve for want, is con|tent.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="17" REF="11">
<HEAD>Of Temperance.</HEAD>
<P>TEmperance calleth a man backe from gro&s;&s;e effects, and carnall appetites, let|ting him not exceede in fooli&s;h rejoycing nor ungodly &s;orrow. Solon.</P>
<P>A young man untemperate and full of car|nall affections, quickly turneth the body into age and feeblene&s;&s;e. Anaxagoras.</P>
<P>Men mu&s;t eate to live, and not live to eate.</P>
<P>Temperance is rich in mo&s;t lo&s;&s;es, confi|dent in all perills, prudent in all faults, and happy in it &s;elfe.</P>
<P>Trim not thy hou&s;e with tables and pic|tures, but paint and guild it with temperance.</P>
<P>The parts of temperance, are mode&s;ty, &s;hamefacene&s;&s;e, ab&s;tinence, continency, ho|ne&s;ty, moderation, &s;paringne&s;&s;e, and &s;obriety. Plato.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Kings.</HEAD>
<P>THe Maje&s;ty of a King is like the light|ning from the Ea&s;t, and his threates like the noy&s;e of thunder. Solomon.</P>
<P>It is nece&s;&s;ary for Princes to be&s;toute, and al&s;o rich, that by their &s;toutne&s;&s;e they may get
<PB N="18" REF="12">their owne, and by their riches repre&s;&s;e their enemies.</P>
<P>It is better for a King to defend his owne Countrey by ju&s;tice, then conquer anothers by tyranny.</P>
<P>Children borne of Kings, are compo&s;ed of a precious ma&s;&s;e, to be &s;eperated from the common &s;ort. Plato.</P>
<P>Kings as they are men before God, &s;o are they Gods before men. Lactan.</P>
<P>So great is the per&s;on and dignity of a Prince that u&s;ing his authority as he ought, that being here on the Earth, repre&s;enteth the Maje&s;ty of God in Heaven. Ambro&s;.</P>
<P>He that defendeth his Countrey with the &s;word, de&s;erveth honour; but he that main|taineth it in peace, meriteth more honour. Plato.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Courte&s;ie.</HEAD>
<P>PRoud looks lo&s;e hearts, but courteous words win them.</P>
<P>Courte&s;ie bewaileth her dead enemies, and theri&s;heth her living friends.</P>
<P>As a peg &s;traineth the lute &s;trings; &s;o cour|te&s;ie &s;traineth the heart &s;trings.</P>
<P><HI>Hereafter follow &s;ome few precepts.</HI></P>
<PB N="19" REF="12">
<P> Let not the eye go beyond the eare, nor the tongue beyond the feet. Plato.</P>
<P>Chu&s;e rather to live &s;olitary, then in the company of evill women.</P>
<P>Be not &s;ecure, le&s;t want of care procure thy calamity; nor too carefull, le&s;t pen&s;ive thoughts oppre&s;&s;e thee.</P>
<P>Speake no more to a &s;tranger in private, then thou woulde&s;t have knowne in publick.</P>
<P>Behold thy &s;elfe in a gla&s;&s;e, and if thou &s;eeme beautifull doe &s;uch workes as becom|meth thy beauty, but if foule, then performe with good manners the beauty that thy face wanteth. Socrates.</P>
<P>Keepe &s;ecret thy mi&s;hap le&s;t thy enemy re|joyce.</P>
<P>Strive not in words with thy Parents, though thou tell the truth.</P>
<P>Boa&s;t not of thy good deedes, le&s;t thy evill al&s;o be layd to thy charge.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Sentences.</HEAD>
<P>VVHere &s;undry flyes bite, the gaule is great, and where every hand flee|&s;eth, the &s;heepe goeth naked. Demo&s;thenes.</P>
<P>Eagles alwaies fly alone, and they are but &s;heepe that alwaies flock together.</P>
<PB N="20" REF="13">
<P> He that bites of every weede to &s;eeke out the nature, may light on poy&s;on, and he that will be &s;ifting of every cloud may be &s;mitten with a thunder bolt.</P>
<P>Where the knot is loo&s;e the &s;tring &s;lippeth, and where the water is &s;hallow no Ve&s;&s;ell will ride.</P>
<P>He that makes him&s;elfe a &s;heepe, may be bitten of every woolfe.</P>
<P>Where the demand is a je&s;t, the fitte&s;t an|&s;wer is a &s;coffe.</P>
<P>Who will re&s;i&s;t love, mu&s;t either have no wit, or el&s;e put out his eyes.</P>
<P>Where Doggs fall a &s;narling, Serpents a hi&s;&s;ing, and Women a weeping, the fir&s;t meanes to bite, the &s;econd to &s;ting, and the third to deceive.</P>
<P>Love is to a yeelding heart a King, but to a re&s;i&s;ting, a Tyrant.</P>
<P>It is folly to refu&s;e the helpe of &s;trangers, when wee may have it, and &s;tand in neede thereof.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Similitudes.</HEAD>
<P>AS golden pillers doe &s;hine upon the &s;oc|kets of &s;ilver, &s;o doth a faire face with a vermous minde.</P>
<PB N="21" REF="13">
<P> As the &s;trong bitterne&s;&s;e of the Allow tree taketh away the &s;weetne&s;&s;e of the &s;weete&s;t hony; &s;o evill workes corrupt and take away the prai&s;e of good deedes.</P>
<P>As the &s;avour of &s;tinking carrion is noi|&s;ome to them that &s;mell it, &s;o the &s;peech of fooles is tedious to them that heare it. So|lon.</P>
<P>As men eate divers mor&s;els, which if they &s;hould eate whole, would choake them; &s;o by divers dayes wee &s;uffer troubles, which if they &s;hould come together, would make an end of us in one day.</P>
<P>As it were folly to for&s;ake the cleere foun|taine, and to drinke puddle water, &s;o it were fooli&s;hne&s;&s;e to for&s;ake the Go&s;pel of Chri&s;t, and goe after the bleating of Jeroboams calves in Dan and in Bethell.</P>
<P>As wine (in Platoes opinion) is the daugh|ter of variety; &s;o love (in Iamblicus &s;en&s;ure) is the fruit of idlene&s;&s;e.</P>
<P>As a Ve&s;&s;ell is knowne by the &s;ound, whe|ther it be whole or broken; &s;o men are known by their &s;peech, whether they are wi&s;e or fooli&s;h. Demo&s;thenes.</P>
<P>As he is unfortunate that is poore and de|formed; &s;o they are not to be accounted hap|py that are only rich and beautifull.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="22" REF="14">
<HEAD>Proverbs.</HEAD>
<P>A Little &s;treame &s;eemeth to drive a light Mill.</P>
<P>A &s;mall &s;core will &s;erve to pay a &s;hort rec|koning.</P>
<P>A leane fee, is fit for a la&s;ie Clarke.</P>
<P>It is evill halting before a Cripple.</P>
<P>Too much familiarity, breeds contempt.</P>
<P>After death the Phy&s;ition.</P>
<P>Much coine, much care.</P>
<P>In little medling, lieth much re&s;t.</P>
<P>Wake not a &s;leeping Lyon.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Wi&s;edome.</HEAD>
<P>THe fir&s;t point of wi&s;edome is to know that which is fal&s;e, the &s;econd to di&s;cerne that which is true. Lactan.</P>
<P>Wi&s;edome is the foode of the &s;oule.</P>
<P>All is but lip wi&s;edome, that wanteth ex|perience.</P>
<P>Wi&s;edome teacheth us as well to doe well, as to &s;peake well.</P>
<P>Wi&s;dome is a tree that &s;pringeth in the heart, and beareth fruit in the tongue.</P>
<P>It is a point of great wi&s;dome to know
<PB N="23" REF="14">whereto the time be&s;t &s;erveth.</P>
<P>Wi&s;dome garni&s;heth wealth, and &s;hadow|eth poverty. Socrates.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Hope.</HEAD>
<P>HE that will lo&s;e a favour for a hope, hath &s;ome wit, but &s;mall &s;tore of wi&s;dome Bias.</P>
<P>To be cleane without hope, is a hap inci|dent to the unhappy man.</P>
<P>Hope grounded on God, never faileth, but on the world, never thriveth.</P>
<P>A godly and vertuous man ought alwayes to hope well, and to feare nothing.</P>
<P>He that thinketh to thrive by hope, may happen to beg in mi&s;ery. Bion.</P>
<P>A cowardly lover without hope, &s;hall ne|ver gaine faire love with good fortune.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Charity.</HEAD>
<P>CHarity is the &s;cope of all Gods comman|dements. Chry&s;o&s;tome.</P>
<P>Charity increa&s;eth faith, begetteth hope, and maketh us at one with God.</P>
<P>A charitable man, is the true lover of God. Severus.</P>
<PB N="24" REF="15">
<P> To love with all the &s;oule, is to love wi&s;e|ly, to love with all the heart, is to preferre the love of God before all things; to love with all the &s;trength, is manfully to &s;uffer for the truth. Augu&s;tine.</P>
<P>The mea&s;ure in loving God, is to love him without mea&s;ure.</P>
<P>All charity is love, but not all love charity.</P>
<P>A poore man being in charity is rich; but a rich man without charity is poore.</P>
<P>Charity is the way of God to man, and the way of man to God.</P>
<P>He alwaies hath to give, that is full of cha|rity. Bernard.</P>
<P>The greate&s;t argument of good love, is to love what God loveth.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Humility.</HEAD>
<P>HE that gathereth vertues without humi|lity, ca&s;teth du&s;t again&s;t the wind. Gre|gory.</P>
<P>The chiefe point of mans humility, is to &s;ubject his will to the will of God. Demo&s;t|henes.</P>
<P>Happy is that man who&s;e ruling is great, and his &s;pirit humble.</P>
<P>The &s;pirit of God delighteth to dwell in
<PB N="25" REF="15">the heart of the humble man. Era&s;mus.</P>
<P>The be&s;t armour of the minde, is humility.</P>
<P>There are three degrees of humility: the fir&s;t; of repentance; the &s;econd, of de&s;ire of righteou&s;ne&s;&s;e; and the third, of workes of mercy.</P>
<P>To the humble minded man, God revea|leth the knowledge of his truth.</P>
<P>Charity with humility purcha&s;eth eterni|ty.</P>
<P>As lowline&s;&s;e of heart, maketh a man hie|<GAP DESC="illegible" REASON="in gutter" EXTENT="1+ letters">y in the favour of God; &s;o meekene&s;&s;e of words maketh him &s;inke deepely into the hearts of men.</P>
<P>Charity with humility, purcha&s;eth eterni|ty.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Pride.</HEAD>
<P>HE that bru&s;eth the Olive-tree with hard iron, fetcheth out no oyle, but water, and he that pricketh a proud heart with per&s;wa&s;i|ons, purcha&s;eth only hate and envy.</P>
<P>Men that have their e&s;tates low, and their thoughts high, live alwaies a pen&s;ive and di&s;|contented life.</P>
<P>It is better to live in low content, then in high infamy.</P>
<PB N="26" REF="16">
<P> A&s;piring pride is like a vapour, that a&s;cen|deth high, but vani&s;heth away in a &s;moake. Plato.</P>
<P>He that knoweth him&s;elfe be&s;t, e&s;teemeth him&s;elfe lea&s;t.</P>
<P>Lewis the eleventh King of France, was wont to &s;ay, when pride was in the &s;addle, mi&s;chiefe and &s;hame were on the crupper.</P>
<P>Pompey could abide no equall, and Cae&s;ar could &s;uffer no &s;uperior.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Ingratitude.</HEAD>
<P>INgratitude challengeth revenge by cu&s;t|ome, and is a &s;in hatefull before God and man.</P>
<P>Impudency, is companion of the mon&s;ter ingratitude.</P>
<P>It is a &s;hamele&s;&s;e and unthankefull part, alwaies to crave, and never to give. Marcus.</P>
<P>Ingratitude lo&s;eth all things in him&s;elfe, by forgetting his duty to his friend.</P>
<P>Two heads upon one body is a mon&s;trous &s;ight; but one unthankefull heart in a bo&s;ome, is more odious to behold. Byas.</P>
<P>Nothing &s;ooner waxeth old, then a good turne or benefit.</P>
<P>An unthankefull per&s;on, is compared to a
<PB N="27" REF="16">Ve&s;&s;ell boared full of holes. Lactan.</P>
<P>Plato called Ari&s;totle a Mule for his ingra|titude.</P>
<P>The Lawes of Athens, Per&s;ia, and Macedo|nia, condemned unthankefull per&s;ons to death.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Feare.</HEAD>
<P>NO man can be ju&s;t, except he feare and reverence God.</P>
<P>He that feareth God truely, &s;erveth him faithfully, loveth him entirely, prayeth unto him devoutly, and di&s;tributeth to the poore liberally.</P>
<P>It is the property of a &s;ervant to feare for hatred, but a &s;on feareth for love. Ambro&s;.</P>
<P>It is meere folly to feare that which wee cannot &s;hun.</P>
<P>To demand how many, and not where the enemies are, is a &s;igne of cowardly feare.</P>
<P>It is better to feare thy choice, then to rue thy chance.</P>
<P>The law of feares was melted in the mould of love, by Chri&s;t. Augu&s;tine.</P>
<P>It is requi&s;ite for all men to love God, and to live in his feare, but &s;uch as wor&s;hip him le&s;t any harme &s;hould happen to them, are
<PB N="28" REF="17">like tho&s;e that hate Tyrants in their hearts, but endeavour to plea&s;e them, becau&s;e they would quietly po&s;&s;e&s;&s;e what they enjoy.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Of Cha&s;tity.</HEAD>
<P>CHa&s;tity is of &s;inall force to re&s;i&s;t, where wealth and dignity are armed to a&s;&s;ault.</P>
<P>Cha&s;tity is the &s;eale of grace, the &s;taffe of devotion, the marke of the ju&s;t, the crowne of virginity, the glory of life, and a comfort in martyrdome.</P>
<P>Cha&s;tity goeth cheape, where gold is not thought deere.</P>
<P>Idlene&s;&s;e is an enemy to cha&s;tity.</P>
<P>The fir&s;t &s;tep to cha&s;tity, is fir&s;t to know the fault, and next to avoid it.</P>
<P>Though the body be never &s;o faire, yet without cha&s;tity, it cannot be beautifull.</P>
<P>Beauty without cha&s;tity, is like a man|drake apple, faire in &s;hew, but poy&s;onous in ta&s;t</P>
<P>Among&s;t all the conflicts of a chri&s;tian man, none is more hard then of a cha&s;t minde, for the &s;ight is continuall, and the victory rare. Cyprian.</P>
</DIV2>
</DIV1>
<DIV1 TYPE="collection of sayings">
<PB N="29" REF="17">
<HEAD>Hereafter follow divers &s;ayings, (without di&s;tinction) drawne out of va|riety of Divine, Hi&s;toricall, Poeti|call, Politique, Morall, and Humane Writers.</HEAD>
<P>_THE Oracle of Apollo at Delphos, being demanded, why Jupiter &s;hould be the chiefe God? Sith Mars was the be&s;t Souldier: an&s;wered, Mars is valiant, but Jupiter is wi&s;e: concluding, that policie is of more force then valour.</P>
<P>Wi&s;e men prefer and admire the unju&s;te&s;t peace, before the ju&s;te&s;t war.</P>
<P>Cu&s;tome (though never &s;o ancient) with|out truth, is but an old errour.</P>
<P>If thou art backbited, rejoyce, if guiltle&s;&s;e; if guilty, amend.</P>
<P>Riches and honour are broken pillars, but innocence is an unmoving columbe.</P>
<P>It is better for a man to be made a Judge among&s;t his enemies, then among&s;t his friends:
<PB N="30" REF="18">for of his enemies he &s;hould make one his friend, but of his friends, one his enemy.</P>
<P>Women by nature are more pitifull then men, but being once mooved to anger, they become more envious then a Serpent, more malicious then a Tyrant, and more deceitfull then the Divell. Socrates.</P>
<P>Be alwaies doing of &s;omewhat, that the Divell find thee not idle. Hierom.</P>
<P>Socrates inviting certaine of his friends to a Banquet, was by &s;ome of them reprooved for his &s;lender provi&s;ion, whereto he an&s;we|red, if they be vertuous heere is enough, if not, heere is too much.</P>
<P>Idlene&s;&s;e maketh of men, women; of we|men, bea&s;ts; of bea&s;ts, mon&s;ters. Homer.</P>
<P>To &s;traine farther then the &s;leeve will reach, maketh the arme bare, and to skip be|yond ones skill, is to leape, but not know where to light.</P>
<P>Bias holding was with Ipocrates King of Athens, falling into the la&s;he of his ene|mies, his Souldiers fearfully asking him what they &s;hould doe? He an&s;wered, make report to the living that I dyed valiantly fighting, and I will &s;ay to the dead, that you e&s;caped cowardly flying.</P>
<P>He that hath but one eye mu&s;t &s;eare to lo&s;e
<PB N="31" REF="18">it, and he that hath but one vertue mu&s;t dye ere he ruine it.</P>
<P>It is better to be bani&s;hed ones Countrey with wi&s;e men, then to live there &s;till among&s;t fooles.</P>
<P>A &s;ilent deed is better then an unprofitable word.</P>
<P>He that prai&s;es a man openly will not &s;tick to flatter him &s;ecretly. Diogenes.</P>
<P>In doing what wee ought, de&s;erves no prai&s;e, becau&s;e it is a duty. Augu&s;tine.</P>
<P>God giveth his judgements by waight, but his mercy without mea&s;ure. Era&s;mus.</P>
<P>It is trea&s;on again&s;t God and man for a &s;er|vant to &s;trike his Ma&s;ter, but mo&s;t damnable for a Subject to touch the Lords Anointed.</P>
<P>He that of cu&s;tome makes little account of his Prince, may &s;weare often, but &s;eldome be beleeved. Byas.</P>
<P>As &s;ilence is a gift without perill, and containeth many good things in it &s;elfe, &s;o it were better our &s;ilence brought our &s;implici|ty in que&s;tion, then to &s;peake either inconve|niently, idly, or unnece&s;&s;arily.</P>
<P>Women are better to conceive children, then to conceale &s;ecrets.</P>
<P>Scarcity of others is a mo&s;t ble&s;&s;ed barren|ne&s;&s;e.</P>
<PB N="32" REF="19">
<P> Cloudes cannot hide &s;ecrets, nor denialls conceale truths. Demo&s;thenes.</P>
<P>To play the &s;coffing foole well, is &s;igne of &s;ome wit, but &s;mall &s;tore of wi&s;dome.</P>
<P>Tis good to hold an A&s;&s;e by the bridle, and a &s;coffing foole by his wits end.</P>
<P>There are in the eye three &s;orts of teares; the fir&s;t, of joy, which in old men &s;hew their kindne&s;&s;e; the &s;econd, of greife, which in wretched men &s;hew their mi&s;ery; the third, of di&s;&s;imulation, which in women &s;hew their nature.</P>
<P>There are three things which co&s;t deerely, and con&s;ume quickly, a faire woman, that is uncha&s;t, a rich garment, that hath many cuts, and a wealthy &s;tocke, on an ill husband.</P>
<P>A foole cloathed in a gay garment, if he get any curte&s;ie, may thanke his weede, not his wit.</P>
<P>He that wa&s;teth his &s;ub&s;tance to follow e|very fa&s;hion, may be counted the Mercers friend, the Taylers foole, and his owne foe Byas.</P>
<P>If (by the Civill law) a childe may have a action in the cau&s;e, again&s;t him that &s;hall de|face the portract of his father, how much will it di&s;plea&s;e God, if by artificiall painting we &s;trive to correct his workeman&s;hip?</P>
<PB N="33" REF="19">
<P> Philip (King Alexanders father) falling upon the &s;ands, and &s;eeing there the print of his body, &s;aid, how little a portion of ground nature is content with? And yet wee covet the whole world.</P>
<P>No man is &s;o old, but that he thinketh he may live another yeere. Hierom.</P>
<P>The greate&s;t thing that may be &s;aid to be contained in a little roome, is the &s;oule in a mans body.</P>
<P>Cupid aloweth none in his Court, but &s;uch as are yong that can &s;erve, fre&s;h and beautifull to delight, wi&s;e that can talke, &s;ecret to keepe &s;ilence, faithfull to gratifie, and valiant to re|venge his Mi&s;tre&s;&s;e wrongs.</P>
<P>He that chu&s;eth an apple by the skinne, and a man by his face, may be deceived in the one, and over&s;hot in the other.</P>
<P>Every &s;oule is either the &s;pou&s;e of Chri&s;t, or the adultre&s;&s;e of the Divell. Chry&s;o&s;tome.</P>
<P>It is a pre&s;age of good fortune to young Maides, when flowers fall from their hats, fal&s;hood from their hearts, and incontinency from their choyce.</P>
<P>Let men obey the lawes, and women their husbands. Socrates.</P>
<P>Choyce is &s;oone&s;t deceived in the&s;e three things; in brokers wares, courtiers promi|&s;es,
<PB N="34" REF="20">and womens con&s;tancies.</P>
<P>It is not meete that yong men &s;hould mar|ry yet, and old men never. Diogenes.</P>
<P>Reno the &s;toick, of all vertues commended &s;ilence, for by it &s;aith he I heare other mens imperfections, and conceale mine owne.</P>
<P>If a man marry him&s;elfe to one faire and di&s;hone&s;t, he weddeth him&s;elfe to a world of mi&s;ery, and if to one beautifull and never &s;o hone&s;t, yet let him thinke this, he hath gotten a woman, and therefore a nece&s;&s;ary evill.</P>
<P>It is better to marry a quiet foole, then a witty &s;could.</P>
<P>It is better to dye well, then to live wan|tonly. Socrates.</P>
<P>A good &s;entence proceeding from a wic|ked mans mouth lo&s;eth his grace.</P>
<P>The wayes to wickednes are many, plaine, and common, but to goodne&s;&s;e but one, and that hard to finde becau&s;e it is but &s;eldome trodden.</P>
<P>It is a di&s;hone&s;t victory, that is gotten by the &s;poile of a mans owne Countrey. Cicero.</P>
<P>Cabi&s;tes the harlot was wont to &s;ay that &s;he exiled Socrates, becau&s;e &s;he could draw away his auditors from him, no marvell quoth he, for thou allure&s;t them to di&s;hone&s;ty, to which the way is plaine, but expo&s;e them
<PB N="35" REF="20">to vertue, who&s;e way is hard to find.</P>
<P>Lu&s;t bringeth &s;hort life, prodigality wret|ched life, and per&s;everance in &s;in, eternall damnation.</P>
<P>Where youth is voide of exerci&s;e, there age is voide of hone&s;ty.</P>
<P>A proud heart in a begger, is like a great fire in a &s;mall cottage, which doth not only warme the hou&s;e, but burne all that is in it.</P>
<P>Socrates when he &s;aw Alciababes boa&s;ting of his great po&s;&s;e&s;&s;ions, &s;hewed him the map of the world, and asked him if he knew which were his lands in all the territories of others, who an&s;wered him, they were not there de&s;|cribed, how is it then (&s;aith Socrates) that thou boa&s;te&s;t of that which is no part of the world?</P>
<P>He that is &s;uperfluous in his diet, &s;umptuous in his apparrell, and lavi&s;h of his tongue, is a Cookes hope, a Taylers thrift, and the &s;on of repentance.</P>
<P>Who &s;pends before he thrive, will begge before he thinke.</P>
<P>A proude eye, an open pur&s;e, and a light-wife, bring mi&s;chiefe to the fir&s;t, mi&s;ery to the &s;econd, and hornes to the third.</P>
<P>A covetous man in gathering wealth, pur|cha&s;eth carefullne&s;&s;e for him&s;elfe, envy for his
<PB N="36" REF="21">neighbour, a prey for theeves, perill for his per&s;on, and damnation for his &s;oule.</P>
<P>U&s;ury maketh the Noble man &s;ell his Lands, the Lawyer his Ju&s;tinian, the Phy&s;itian his Gallen, the Souldier his Sword, the Marchant his Wares, and the World his Peace.</P>
<P>Philip King of Macedonia making war a|gain&s;t the Per&s;ians, under&s;tood that they were a people given to all manner of delicious li|ving, retired his Army, &s;aying, it was need|le&s;&s;e to make war upon them, who would &s;hortly overthrow them&s;elves.</P>
<P>The fir&s;t draught a man drinketh &s;hould be for thir&s;t; the &s;econd, for nouri&s;hment; the third, for plea&s;ure; and the fourth, for mad|ne&s;&s;e. Anachar&s;is.</P>
<P>It is ob&s;ervable at meales, that the&s;e few principalls be principally ob&s;erved and kept; to pick no quarrells, to tell no longe tales, to tell no &s;ad newes, to talke of no State mat|ters, to lay no wagers, to make no compari|&s;ons, to take no tobacco, to propound no dif|ficult que&s;tions, &amp;c. But a merry, affable, and plea&s;ant countenance, with conceited je&s;ts, &s;ea&s;oned with well reli&s;hed di&s;cour&s;e, is fit table talke.</P>
<P>He &s;hall be knowne by the cogni&s;cance of a foole, that forbeares his worke or his jour|ney,
<PB N="37" REF="21">becau&s;e his Almanack &s;ayes it will raine.</P>
<P>Sow not the &s;eede of di&s;cention, le&s;t thou reape the harve&s;t of repentance.</P>
<P>St. Martin &s;eeing a &s;heepe new &s;hoare, &s;aid this &s;heep hath fulfilled the commande|ment, for &s;he having two coats, hath parted with him that hath none.</P>
<P>He that looks upon a lewd woman with delight, is in his way to Hell, he that talkes with her, mends his pace, and he that injoyes her, is at his journies end.</P>
<P>To &s;eeke gaine by wars, is wickedne&s;&s;e, by &s;ea dangerous, but by husbandry lawfull.</P>
<P>As &s;heepe being on the plaine are driven into a thicket of brambles for &s;helter, lo&s;e their coates; &s;o men being on the plaines of this world, and oppre&s;&s;ed with a powerfull adver&s;ary, and flying to the Law for refuge, hardly e&s;cape without lo&s;ing their &s;ub&s;tance.</P>
<P>The heart of a foole, is in his mouth, but the mouth of a wi&s;e man is in his heart.</P>
<P>The Scorpion if he touch never &s;o lightly, invenometh the whole body, the lea&s;t &s;parke of wildfire, &s;etteth a whole hou&s;e in a flame, the Cockatrice killeth men with her &s;ight, the &s;ting of love and beauty woundeth deadly, the flames of fancie &s;etteth all the thoughts on fire, and the eyes of a Lover wounded
<PB N="38" REF="22">with beauty are counted uncurable.</P>
<P>Riches are painefull to fooles, and pover|ty plea&s;ant to the wi&s;e.</P>
<P>Shape beautifies an Image, and good a&s;ti|ons commend a man.</P>
<P>He is not poore that hath little, but he that de&s;ireth much.</P>
<P>All new actions &s;eeme faire, but they are but like a painted woman.</P>
<P>Nothing de&s;erveth to be commended un|le&s;&s;e it be vertuous.</P>
<P>Care not for poverty, &s;ince no man liveth ba&s;ely as he was borne.</P>
<P>It is greater prai&s;e to helpe the helpele&s;&s;e, then to maintaine the heedle&s;&s;e.</P>
<P>As the &s;hadow followeth the body; &s;o prai&s;e followeth vertue. Seneca.</P>
<P>The Mou&s;e that hath but one hole, is &s;oone taken, and he that hath but one way to re&s;i&s;t evill, is quickly overthrowne.</P>
<P>All errours by labour are cured, high mountaines levelled, and weake wit refined.</P>
<P>Gladne&s;&s;e of heart cau&s;eth length of life; but griefe ha&s;tneth death.</P>
<P>Sith joyes are but &s;hort, take plea&s;ure when it comes, for &s;orrowes headlong follow one another.</P>
<P>Plea&s;ure among&s;t vertues, is like a harlot
<PB N="39" REF="22" MS="y">among&s;t hone&s;t women, for by her flattery &s;he de&s;troyeth many.</P>
<P>Liberty in the minde, is a &s;igne of goodnes, in the tongue, of fooli&s;hne&s;&s;e, in the hands, of theft, and in our life, want of grace.</P>
<P>Like as a battered or cra&s;ed &s;hip, by drin|king in of water, not only drowneth her &s;elfe, but all tho&s;e that are in her: So a ruler, by u|&s;ing viciou&s;ne&s;&s;e, de&s;troyeth not him&s;elfe a|lone, but all tho&s;e that are under his govern|ment.</P>
<P>Hee that refu&s;eth to by good coun&s;ell cheape, &s;hall buy repentance too deere.</P>
<P>Beauty in the faces of women, and folly in their hearts, are to wormes that fretteth life, and wa&s;teth goods.</P>
<P>Virgins hearts are like cotton-trees, who&s;e fruit is &s;o hard in the bud, that it &s;oundeth like &s;teele, but being ripe and put forth, is nothing but wall.</P>
<P>Like as to a &s;hrewd hor&s;e belongeth a &s;harpe bridle; &s;o a cur&s;t wife ought to be &s;harpely handled. Plato.</P>
<P>The rule for a woman to live by, is her husband, if he be obediant to the Lawes pub|lique.</P>
<P>If thy parents wax poore, &s;upply their want with thy wealth, if froward with age,
<PB N="40" REF="23">beare patiently with their imperfections.</P>
<P>Be neither ha&s;ty, angry, nor wrathfull, for they are the conditions of a foole.</P>
<P>As it is impo&s;&s;ible with one and the &s;ame eye, to behold Heaven and Earth; &s;o is it im|po&s;&s;ible with one di&s;ordinate will to love God and the world. Augu&s;t.</P>
<P>Vertue, is the Queen of labours, opinion, the Mi&s;tre&s;&s;e of fooles, vanity, the pride of nature, and contention the overthrow of fa|milies.</P>
<P>Apparrell thy &s;elfe with ju&s;tice, and cloath thy &s;elfe with cha&s;tity; &s;o &s;halt thou be hap|py and thy workes pro&s;per.</P>
<P>Let vertue, be thy life, valour, thy love, and Heaven, thy felicity.</P>
<P>Fortitude without wi&s;dome, is but ra&s;h|ne&s;&s;e, wi&s;dome without ju&s;tice, is but crafti|ne&s;&s;e, ju&s;tice without temperance, is but cru|elty, temperance without fortitude, is but &s;avagene&s;&s;e.</P>
<P>As the tree is knowne by his fruit, the gold by the touch, and the bell by the &s;ound; &s;o is a mans birth by his benevolence, his honour by his humility, and his calling by his curte|&s;ie.</P>
<P>As the Moone doth &s;hew her light in the World, which &s;he borroweth from the Sun;
<PB N="41" REF="23">&s;o wee ought to be&s;tow the benefits received of God, to the profit and commodity of our neighbours.</P>
<P>Bounty liath open hands, a zealous heart, a con&s;tant faith in earth, and a place prepared in heaven.</P>
<P>The way to live with honour, and dye with prai&s;e, is to be hone&s;t in our de&s;ires, and temperate in our tongues.</P>
<P>Happy is that man whom worldly plea|&s;ures cannot draw from the contemplation of God, and who&s;e life is a continuall prayer.</P>
<P>Not the rich but the wi&s;e, avoyd mi&s;ery, and become happy and ble&s;&s;ed.</P>
<P>The greate&s;t floud hath the &s;oone&s;t ebbe, the &s;ore&s;t tempe&s;t, the &s;uddaine&s;t calme, the hotte&s;t love the colde&s;t end, and from the dee|pe&s;t de&s;ire oft-times proceedeth the deadlie&s;t hate.</P>
<P>A faire woman uncon&s;tant, may be compa|red to a counterfet, with particles made of Flora, before which if one &s;tood directly, it did &s;eeme to weepe, if on the left &s;ide to laugh, if one the right &s;ide, to &s;leepe.</P>
<P><HI>Famina nulla bona e&s;t, vel &s;i bona contigit ulli, ne&s;cio quo facto modo res facta bona e&s;t.</HI></P>
</DIV1>
<DIV1 TYPE="collection of verses">
<PB REF="24">
<HEAD>Some Morall Sentences.</HEAD>
<DIV2 TYPE="verse">
<L>HE that hopes to thrive,</L>
<L>mu&s;t ri&s;e at five:</L>
<L>He that hath thriven,</L>
<L>may lie till &s;even:</L>
<L>But he that will never thrive,</L>
<L>may lie till eleven.</L>
<L>Smoake, raine, and a very cur&s;t wife,</L>
<L>Makes a man weary of hou&s;e and life.</L>
</DIV2>
<DIV2 TYPE="verse">
<L>The painfull wight hopes not to lack</L>
<L>Food, or cloathing to his back.</L>
</DIV2>
<DIV2 TYPE="verse">
<L>Wi&s;hers and woulders</L>
<L>Were never good hou&s;e-holders.</L>
</DIV2>
<DIV2 TYPE="verse">
<L>A Popes Bull,</L>
<L>A dead mans skull,</L>
<L>And a crooked Trull,</L>
<L>Are not all worth a fleece of wooll.</L>
</DIV2>
<DIV2 TYPE="verse">
<PB REF="24">
<L>A faire wife, a wide hou&s;e, and a back-doore,</L>
<L>Will quickly make a rich man poore.</L>
</DIV2>
<DIV2 TYPE="verse">
<L>Thy &s;word, thy hor&s;e, and eke thy wife,</L>
<L>Lend not at all, le&s;t it breed &s;trife.</L>
</DIV2>
<DIV2 TYPE="verse">
<L>In choice of a wife let vertue be thy guide,</L>
<L>For beauty's a blo&s;&s;om that fadeth like pride,</L>
<L>And wealth without wi&s;dome, will wa&s;te fa&s;t away,</L>
<L>If cha&s;t thoughts be lacking, all &s;oone will decay.</L>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
