1. [Jonathan Brooks
1
D. A.
HTHOUSE.
21, MEL I'VE PD, EDG.
*
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THOMAS CLARKE,
Birmingham.
No.18
D Arch Whitehouse
ANTIQUITY;
Brooks, Jonathan.
OR THE
WISE INSTRUCTER.
:
BEING
A COLLECTION of the moft VALUABLE
Admonitions and Sentences,
COMPENDIOUSLY PUT TOGETHER,
遵
​From an infinite VARIETY of the moſt celebrated
CHRISTIAN and HEATHEN WRITERS,
Divine, Moral, Hiftorical, Poetical, and Political.
BRISTOL:
Printed for. J. BROOKS, the Editor,
S. FARLEY, in CASTLE-GREEN, 1770.
This Work is Entered at Stationer's
Hall, according to Act of Parlia-
ment.
TO THE
Generous Subſcribers,
AND OTHER
Encouragers of this WORK,
The FOLLOWING PAGES
ARE,
With all Gratitude,
Moft humbly inſcribed
By their moſt obliged
And humble Servant,
Jonathan Brooks.
SUBSCRIBERS NA MES.
A
Mr. Peter Arno, Briſtol
R. William Abell, Birming- John Arnold, Wells
MR
ham
Thomas Abbott, Coventry
Thomas Abbott, Briſtol
Holld. Ackers, Mancheſter
Thomas Ackerly, Cheſter
Mifs Acland, Chicheſter
John Adams, jun. Efq; Stanton-
wick, Somerfet
Thomas Adams, Briſtol
Adams, Shafteſbury
John Adams, Topfham
William Adams, Wolverhampton
Edward Adams, Cheſter
William Aldcroft, Mancheſter
William Aldred, London
James Aldridge, Warminster
Samuel Allen, Briſtol
George N. Allen, Poole
Thomas Alexander, London
John Alexander, Bradford
Ambrofe Allifon, Keynfham,
merfet
John Allport, Birmingham
Ralph Alfager, Mancheſter
Jofeph Allfop, Wolverhampton
John Ames, Briſtol
William Andrew, Mancheſter
Thomas Andrews, Birmingham
Charles Andrews, Briftol
John Andrews, Briſtol
B. Andrews, Weils
William Arrowfmith, Mancheſter
Benjamin Arrowſmith, Upton-
upon-Severn
Thomas Arrowfmith, Cirenceſter
John Arthur, Briſtol
James E. Arundell, Efq; Sarum
Tho. C. Arundel, Stroudwater
E. Afh, Bristol,
William Afh, Devizes
John Afhmeade, Glocefter
James Afhwell, Birmingham
John Afpinal, Mancheſter
Thomas Afton, Birmingham
William Afton, Willinall
Mifs Betfey Atkinſon, London
James Atwood, Bath
Aubery, Oxford
Thomas Avery, Exeter
Aaron Auſtin, Briſtol
A. Awfon, Coventry
So- Edward Axford, Chicheſter
Charles Axford, Bath
John Axford, Bath
Ifaac Axford, Warminster
Andrews, Colingbourn,Wilts
Thomas Annely, Briſtol
William Angel, Chippenham
Edward Anfell, Burford
Thomas Anthony, South-Molton
John Antrim, jun. Sarum
Peter Appleby, Shipton-Maliet
George Applin, Shipton-Mallet
Morris Applin, Sarum, 2 books
Nathaniel Arch, Coventry
William Archer, Devizes
John Arden, Briſtol
Robert Arnell, Briſtol
B
MR. John Babbacombe, More-
ton-Hamſtead, Devon
John Baber, Keynsham, Somerſet
Thomas Bache, Birmingham
Jofeph Bagley, Manchefter
Jeffery Bagnall, Stone
| William Bailey, Glocefter
James W. Bailey, Bath
Ifaac Bailey, Chippenham
J. Bailey, jun. Thatcham, Berks
James Baker, Worceſter-ſtreet
Birmingham
James Baker, Moor-ftreet, Bir-
mingham
Samuel Baker, Birmingham
Mrs. Mary Baker, Worceſter
2
Slade Baker, Briſtol
Robert Baker, Briſtol
James Baker, Briſtol
Mr. John
viii
SUBSCRIBERS NAMES.
Mr. John Baker, Topfham
Mark Baker, Topſham
William Baker, Sarum
John Baker, Sarum
Thomas Baker, Ringwood
Mr. John Bedford, Birmingham
Samuel Bedford, Worceſter
Richard Bedford, Worceſter
Stephen Bell, Devizes
Richard Bellamy, Mancheſter
The Rev. Thomas Ball, Dean of Thomas Benbow, Newport, Salop
Chicefter
John Ball, Sarum
John Ball, Trowbridge
George Ball, Briſtol
George N. Balle, Exeter
Nicholas Balle, Exeter
William Bally, Bath, 6 books
Charles Baldwin, Briſtol
William Baldwin, Cirenceſter
Samuel Banbury, Bideford
B. Bancroft, Bolton, Lancaſhire
Mifs Eliz. Band, Exeter
William Banger, Sarum
Alexander Banks, Andover
Thomas Banks, Warrington
Thomas Barrett, Worceſter
Benjamin Barratt, Stockbridge
Joſeph Barber, Birmingham
John Barber, Droitwich
Sampfon Barber. Briſtol
Edward Barker, Birmingham
Thomas Barker, Birmingham
Richard Barlow, Mancheſter
Henry Barnes, Worceſter
William Barnes, Worceſter
John Barnes, Glocefter
Joſeph Barney, Wolverhampton
The Rev. Roger Barnſton, Cheſter
Thomas Baron, Barnstaple
William Bartlett, Briſtol
William Bartlett, Bath
Mifs Margarett Bartlett, Wells
Edward Bartley, Bath
John Bafnett, Bath
John Batt, Briſtol
Jofeph Batteffon, Birmingham
John Batterſhill, Exeter
William Battefhill, of Oakhamp-
ton
John Bawtree, Bath
James Bay, Lymington
Thomas Baynham, Briſtol
Jof. Baynton, Poole
Thomas Beale, Briſtol
Francis Beafton, Birmingham
Benjamin Beaufoy, Coventry
Thomas Beckley, Lymington
Charles Beecroft, Woodstock
William Bennett, Efq; Camerton
R. S. S. Bennett, Briſtol
John Bennett, Shaftesbury
James Bennett, Bridgwater
John Bennet, Exeter
James B. Benevis, Briſtol
George Benifon, Briſtol
H. Berrow, Worceſter
Peter Berry, Liverpool
Samuel Berry, Briſtol
Ambrofe Beffant, Winborne
Francis Beſley, Tiverton
John Beswick, Mancheſter
Thomas Bevans, Liverpool
Richard Beverſtone, Briſtol
John Bicknell, Bridgwater
Nicholas Bidgood, Exeter
Thomas Bidgood, Tiverton
Obediah Bidwell, Briſtol
John Biggers, Witney
Edward Bill, Birmingham
Benjamin Bill, Worceſter
William Bill, Bridgnorth, Salop
Mrs. Sarah Bindego, Taunton
William Bining, Gloceſter
Anthony Binſted, Havant
Hugh Binſted, Stockbridge
| George Birch, and fon, Birming-
ham
Jofeph Birch, Stafford
Samuel Birch, Mancheſter
Arnold Birch, Mancheſter
rs. Mary Birch, Mancheſter
Mifs Birchell, Liverpool
Richard Bird, Stroudwater
William Biffex, Bath
Daniel Biſhop, Briſtol
John Bishop, Birmingham
Richard Blackburn, Cowes, Ine
of Wight
Mrs. Rebecca Blackmore, Bromf-
grove
Jofeph Blake, Andover
J. Blake, jun. Taunton
Thomas Blatchley, Briſtol
John Bletchley, Briſtol
Caleb Blight, Exeter
Blockley and Co. Birmingham
Mr. Richard
SUBSCRIBERS NAMES.
ix
Richard Blundell, Efq; Tiverton
Mr. William Boden, Birmingham
John Boley, Briſtol
William Bolt, Bath
Hugh Bond, Exeter
Samuel Bonner, Briſtol
Thomas Bonner, Cirenceſter
Hugh Bonnett, Chefter
Edward Bofwell, Oxford
John Bofwell, Birmingham
John Bottely, Birmingham
George Bottely, Birmingham
John Booth, Warrington
Reuben Boucher, Warminſter
John Boultbee, Mancheſter
Robert Boulter, Bath
Mrs. Ann Boulting, Wells
George Boulton, Stafford
Richard Bowden, Briſtol
John Bowdon, Taunton
Robert Bowdon, South-Molton
Walter Bowen, Barnſtaple
John Bown, Exeter
Robert Boyle, London
James Bradford, Sarum
John Bradley, Briſtol
John Bradley, Wolverhampton
Mrs. Ann Bradley, Birmingham
John Bradney, Wolverhampton
Robert Bramble, Chippenham
Thomas Bratton, London
John Brian, Andover
Richard M. Brice, Topſham
Edmund Bridgwater, Oxford
John Brimble, Briſtol
Thomas Brimble, Bridgwater
Jofeph Brinly, Topſham
Richard Brifcoe, Wolverhampton
James Britton, Stafford
Nathaniel Britton, Briſtol
Thomas Broacke, Briſtol
John Brock, Bedminster, Somerſet
William Broderip, Briſtol
John Brooks, London
Maſter Jofiah Brooks, Birmingham
Jonathan Brooks, Walfall
Benjamin Brooks, Stockport
Mrs. Brooks, Worceſter
Mrs. Brooks, Leek
Jofiah Brooks, Leek
Thomas Brooks, Briſtol
John Brooks, Bath
J. Brookholding, Bewdley
Jofiah Brotherton, Woodstock
John Brotherton, Woodſtock
Mr. Thomas Brown, Woodſtock
Jofeph Brown, Birmingham
John Brown, Glocefter
William Brown, Mancheſter
William Brown, Wolverhampton
Samuel Brown, Wolverhampton
William Brown, Birmingham
Thomas Brown, Newport, Salop
John Brown, Chippenham
John Brown, Sarum
Timothy Browne, Briſtol
Stephen Browne, Weftbury Leigh
John Browne, Exeter
Mrs. Mary Broxwell, Shipton-
Mallet
Robert Brumwell, Birmingham
Walter Bryan, Red Ditch, Wor-
cefterſhire
Jofeph Bryan, Glocefter
John Bryan, Painſwick
James Eryant, Bridgwater
Samuel Bryant, Exeter
William Buck, Efq; Bideford
Mafter Thomas Buckland, Ando-
ver
Thomas Buck!and, Burford
John Buckley, Birmingham
William Buckley, Stratford-upon-
Avon
TI7:11: _ana
wam Budden, Poole
John Budden, Poole
Chriſtopher Budge, Briſtol
Daniel Buffery, Briſtol
William Bull, Walſall
John Bull, Wolverhampton
Lewis Bull, Bath
Thomas Bullman, Briſtol
Abraham Bullock, Stafford
Thomas Bullock, Bilfton
John Bullock, Birmingham
James Bullock, Briſtol
Mrs. Martha Burch, Briſtol
Thomas Burd, Oakhampton
Edward Burge, Shipton-Mallet
Robert Burges, Briſtol
Henry Burgum, Briſtol
John Burling, Woodstock
Anto. Bolton Burlton, Bromfgrove
James Burnell, Briſtol
Robert Burt, Warminster
Thomas Burton, Wolverhampton
Thomas Burrough, Devizes
James Burrough, Sarum
James Burrows, Oxford
John Bush, Glocefter
Mr. Robert
X
SUBSCRIBERS NAMES.
Mr. Robert Buſh, Briſtol
William Buſh, Briſtol
John Buſh, Bath
Thomas Butler, Birmingham
William Butler, Kidderminſter
William Butler, Bath
Edward Butler, Warminſter
William Butler, Tiverton
Jofeph Byam, Cirenceſter
The Rev. Edward Byrd, Stafford
Samuel Bytham, Briſtol
C
MR. Thomas Cadell, Briſtol
Richard Caink, Bath
John Cale, Wolverhampton
John Calverley, London
Mrs. Campbell, Sarum
Edward Canning, Stratford-upon-
Avon
William Capper, Birmingham
Thomas Carr, Birmingham
Rowland Carr, Wolverhampton
John Carafs, London
James Carpenter, Bath
Thomas Carter, London
William Carter, Walfall
Francis Carter, Wolverhampton
William Carter, Woodſtock
Ifaac Carter, Briſtol
John Carter, Briſtol
Jofeph Carter, Tiverton
George Carter, Sarum
William Carter, Fiſherton, near
Sarum
The Rev. J. Cartwright, Dudley
Thomas Cartwright, Birmingham
Thomas Cartwright, Bilſton
Noah Cartwright, Oakhampton
George Carwethen, Exeter
William Cary, Worceſter
James Cary, Shipton-Mallet
John Cafh, Coventry
Thomas Cafh, Bidewater
George Catcott, B
Mrs. Chalmer, Liv
Thomas Chaloner
Thomas Chambers, buns
Jofeph Chambers, Tewkesbury
Jonathan Chandler, Frome
Benjamin Chandler, Briſtol
Thomas Chandler, Glocefter
Thomas Chandleſs, London
John Chandlefs, Wolverhampton
Charles Chadwick, Mancheſter
The Rev. Dr. Charlton, Kidder-
minſter
Samuel Chavaſſe, Worceſter
Benjamin Cheeſe, Tewkeſbury
John Cheſher, Wolverhampton
John Cheetham, Mancheſter
James Chilcott, Briſtol
Thomas Chinn, Tewkeſbury
Thomas Ching, Bideford
Samuel Chipp, Bideford
William Chriftopher, Mancheſter
William Chubb, Sarum
Mrs. Eliz. Chubb, Sarum
William Church, Newport, Salop
Clare, Bewdley
Clare, Devizes, Wilts
Thomas Clark, London
Samuel Clark, Poole
Thomas Clark, Briſtol
William Clark, Hanham, near
Briftol
William Clark, Steeple Langford,
Wilts
John Clark, Upton-upon-Severn
Abram Clark, Mancheſter
Mrs. Betty Clark, Stockport
Samuel Clarke, Coventry
Seth Clarke, Wolverhampton
Hewitt Clarkſon, Wolverhampton
William Clayton, Glocefter
Thomas Cleaveland, Bradford
James Clegg, jun. Mancheſter
Clements, Worceſter
Richard Clifford, Sarum
Richard Clough, Mancheſter
Richard Clutterbuck, Efq; Briſtol
Chriſtopher Coates, Stockport
Thomas Coatſworth, Bath
Richard Coburn, Burford
Edmund Coffin, Exeter
Chriſtopher Coggan, Exeter
Arfcott Coham, Bideford
The Rev. J. Cooke, Stockport
John Cooke, Walfall
Ifaac Cooke, Briſtol
Thomas Colby, Torrington
ge Coles, Woodstock
es Cole, Bideford
Henry Cole, Bideford
Thomas Coley Stockbridge
Thomas Collett, Birmingham
Joſeph Collett, Tewkeſbury
Ifaac Collett, Bath
John Colley, Birmingham
Mr. Henry
SUBSCRIBERS NAMES.
xi
James Colley, Barnstaple
Mr. Henry Colley, Barnstaple
Francis Collier, Stafford
Samuel Collier, Mancheſter
John Collier, Witney
William Collins, Birmingham
Charles Collins, St. John's, Wor-
cefter
Jofeph Collins, Witney
John Collins, Woodstock
Richard Collins, Briſtol
Robert Collins, Briſtol
Mifs Collins, Bath
B. Collins, Sarum
Capt. Edward, Collins, Topfham
R. Collings, Briſtol
Alexander Collmer, Barnftaple
John Colmore, Birmingham
Mrs. Frances Combe, Shipton-
Mallet
Harvey Combe, Andover
Jofeph Coombe, Bideford
James Coombs, Sarum
George Compton, Bath
John Congdon, Barnstaple
Paul Conway, Bath
John Cope, Birmingham
Nathaniel Cope, Briſtol
Mifs Cope, Bath
Richard Copp, Bridgwater
Mr. Thomas Cox, Stratford-upon-
Avon
Thomas Coxe, Cirenceſter
Mafter John Cracknell, Birming-
ham
Richard Craddock, Romfey
| H. M'Craken, Briſtol
John Crane, Dudley
Maſkull Cray, Briſtol
William Creaſe, Wells
John Creſwell, Mancheſter
Thomas Crew, Keynham, So-
merfet
The Rev. Claudius Crigan, Exeter
Daniel Crifp, Bilfton
Ralph Critchley, Glocefter
Mrs. Crofts, Stourbridge
Robert Croome, Cirenceſter
| Charles Croſs, Woodſtock
Jofeph Croſs, Briftol
Nicholas Crofs, Trowbridge,
Andrew Croſby, Winborne
John Crowder, Bilfton
Jofeph Crowne, Birmingham
Miſs Ann Crump, Exeter
Thomas Crumpton, Birmingham
Gabriel Crufe, Devizes
Richard Cruttwell, Bath
William Cruttwell, Sherborne
George Cruwys, Tiverton
Thomas Copp, Tiverton
Thomas Copland, London
Abraham Cooper, Birmingham
Henry Cudd, Bideford
Mrs. Mary Culme, Tiverton
Edward Culverhouſe, Briſtol
William M'Cully, Devizes
Geo. Cooper, Stratford-on-Avon | George Culverwell, Topsham
William Cooper, Exeter
Benjamin Corfon, Wolverhampton | Mrs. Sarah Cure, Frome
Robert Corfon, Wolverhampton
John Cory, Honton-punchordon
near Barnstaple
Robert Cory, Braunton, near
Barnstaple
Mrs. Cerryn, Barnstaple
John Cofter, Sarum
John Cottgrave, Stone
Benjamin Cotten, Briſtol
Henry Cotten, Briſtol
John Cotten, Briſtol
Mrs. Ann Cotton, Willinall
John Court, Briſtol
Samuel Courtney, Barnſtaple
John Cowdall, Weſtbury
Samuel Cowell, Tewkeſbury
John Cowley, Topfham
Samuel Cox, Oxford
William Curle, Tiverton
Thomas Curnock, Briſtol
Samuel Curtis, Birmingham
William Curtis, Shipton-Mallet
D
MR Jofiah Daintith, Warrington
Mrs. Rachael Dale, Warring-
ton
William Dale, jun. South-Molton
Mrs. Anne Dancy, Briſtol
George Daniel, Briſtol
George Davey, Tiverton
Charles Davey, Efq; Bideford
John Davies, Birmingham
Mrs. Rebecca Davies, Wolver.
hampton
Davies, Gloceſter
John Davies, Briſtol
Mr. James
xii
SUBCSRIBERS NAMES.
Mr. James Davis, Cowes, Iſle of | Mr. J. Douglas, Worceſter
Wight
John Davis, Andover
Samuel Davis, Bradford
William Davis, Bath
William Davis, Briſtol
Jacob Davis, Briſtol
Edward Davis, Briſtol
George Davis, Birmingham
William Davis, Glocefter
John Davis, Burford
William Davis, Stratford-upon
Avon
The Rev. Mr. Dauntefey, Man-
chefter
Richard Dawe, Exeter
John Dawes, Briftol
Samuel Dawes, Birmingham
John Dawkes, London
Benjamin Dawſon, Bath
Edward Day, Briſtol
Richard Day, Sarum, 2 books
James Day, Cowes, Iſle of Wight
Thomas Deacle, Bath
James Deakin, Worceſter
Thomas Deane, Barnstaple
Jofeph Deans, Bilfton
William Dearman, Bath
John Dennis, jun. Barnſtæple
Thomas Dennis, Sarum
Samuel Denton, Oxford
R. Deverall, Trowbridge
Nathaniel Dewdney, Exeter
James Dewdney, Woodſtock
Henry Deykin, Worceſter
William Diaper, Sarum
Perry Dicken, Tiverton
J. Dickinſon, Bilſton
Jofeph Dickenfon, Stafford
Benjamin Dickinſon, Halifax
James Dickſon, London
William Dighton, Briſtol
Charles Dilke, Efq; Trowbridge
Arthur Dillon, Efq; Bath
John Dillon, Worceſter
Richard Dilloway, Wolverhampton
James Dingley, Birmingham
Richard Dingley, Birmingham
Robert Dinwiddie, Efq; Bath
William Dodge, Efq; Oakhampton
Mifs Mary Ann Donn, Briſtol
Richard Done, Worceſter
Mrs. Cath. Douglas, Briſtol
George Dounton, Bath
Henry Drake, Barnstaple
Robert Draper, Warminſter
George Drayton, Glocefter
John Sewand Dredge, Sarum
Jacob Dudden, jun. Warminſter
Francis Duderidge, Bridgwater
Joſhua Dudley, Briſtol
Nathaniel Dudley, Birmingham
Edward Dugdale, Briſtol
Samuel Dunn, Bath
Thomas Dunn, Glocefter
Mrs. Duncomb, Briſtol
David Duncomb, Briſtol
Manly Dunſcombe, Tiverton
Martin Dunsford, Tiverton
Baylis Dunton, Birmingham
Tito Durell, Poole
David Durell, Poole
Richard Duſt, Briſtol
Lawrence Dyer, Briſtol
Caleb Dyer, Exeter
G. Dyer, Exeter
Jofeph Dyſon, Cheſter
E
MR. William Earle, Bath
George Eaton, Briſtol
Amos Edmonds, Birmingham
William Edmunds, Briſtol
John Edwards, Briſtol
Thomas Edwards, Briſtol
Samuel Edwards, Briſtol
John Edwards, Briſtol
Philip Edwards, Chippenham
John Edy, Briſtol
Mafter John Edy, Briſtol
William Elderton, Sarum
Thomas Elems, Wells
Thomas Elford, Briſtol
Jofeph Ellford, Bath
Thomas Elliott, Briſtol
John Elliott, Torrington
James Ellis, joiner, Exeter
| John Elliſs, Bilſton
William Elfton, South-Molton
William Emblen, Weſtbury
John England, Briſtol
Mrs. Hannah England, Bath
Edward Erwood, Devizes
Thomas Ethell, Wolverhampton
George Donifthorpe, Birmingham | William Evans, Wolverhampton
Andrew M'Donogh, London
Aaron Evans, Briſtol
Mr. William
SUBSCRIBERS NAMES.
xiii
Mr. William Evans, Briſtol
David Evans, Exeter
Richard Everett, Devizes
William Eves, London
Mrs. Eyre, Bath
James Eyre, Coventry
Nathaniel Eyre, Mancheſter
F
MR. William Fabine, Andover
Nathaniel Falkner, Oxford
Matthew Falkner, Mancheſter
Thomas Farmer, Ludlow
Pleaſant Fenn, Cowes, Ifle
Wight
Mrs. Mary Fenton, Bridgwater
William Feepound, Stafford
Martin Fiander, Poole,
John Fiander, Lymington
B. Fiddes, Sarum
Fidkin, Bewdley
of
Thomas Fieldhouſe, Wolverhamp-
ton
Abraham Fielding, Warminster
John Fildes, Upton-upon-Severn
Benjamin Fiſher, Stroudwater
Bartholomew Fiſher, Witney
William Fiſher, Briſtol
Ralph Fletcher, Glocefter
Thomas Fletcher, Burford
James Fletcher, Briſtol
Philip Fletcher, Briſtol
Mrs. Alies, Floud, Exeter
Thomas Floud, Exeter
Nicholas Floud, Dartmouth
Thomas Flower, Briſtol
Mifs Rebecca Fly, Taunton
Benjamin Follett, Topsham
Alderman Ford, Bath
Robert Ford, Bridgwater
Alexander Forſyth, Sarum
Jofeph Fofter, Birmingham
John Fofter, Bath
The Rev. Aaron Foſter, Wells
The Rev. James Fofter, Sarum
The Rev. William Foot, Briſtol
George Fownes, Briſtol
William Fox, Willinall
Mifs Phillis Foxwell, Shipton-
Mallet
John France, Mancheſter
Mr. William French, Briſtol
John Freer, Birmingham
Abraham Frizwell, Briſtol
Benjamin Frogatt, Eirmingham
Cornelius Fry, Briſtol
J. Fryer, Bewdley
Madam Fulford, Barnstaple
Furnell, Marlbro', Wilts
Jofiah Fuffell, Briſtol
Jofeph Fuffell, Wells
G
MR. Abraham Gadd, Briſtol
Henry Gadfield, Witney,
+
William Gale, Briſtol
Sermon Gaisford, Briſtol
Samuel Gannidge, Worceſter
William Gant, Briſtol
William Gardner, Stroudwater
John Gardner, Faulkland, near
Bath
William Garnfey, Briſtol
Edmund Garvey, Bath
William Gaft, Sarum
The Rev. John Gaunt, Birming-
ham.
Andrew Gaylard, Briſtol
William Geaſt, Dudley,
Thomas Gee, Briſtol
Thomas Geere, jun. Chicefter
James Geriſh, Briſtol, 2 books
James Getley, Briſtol
Henry Gibbs, currier, Barnstaple
James Gill, Cowes, Iſle of Wight
Charles Gill, Bath
George Gilbert, Tiverton
Thomas Giles, Briſtol
Edward Giles, Briſtol
John Gittoe, Briſtol
Mifs Mary Glajes, Birmingham
Roger Glandfil, Briſtol
John Glanvill, Exeter
Mifs S. Glafs, Briſtol
Thomas Glaves, Coventry
Thomas Gliddon, Oakhampton
R. Goadby, Sherborne
The Rev. Peter Good, Romfey,
Ralph Good, Ringwood
James Goddard, jun. Sarum
Samuel Godden, Bradford
William Godfrey, Exeter
Thomas Francis, Cowes, Iſle of Philip Godfal, London
Wight
George Franklin, Briſtol
Thomas Freeman, Bridgwater
William Freeman, Bridgwater
T. Goolden, Worceſter.
Jofeph Gordon, Eſq; Bath
Thomas Gorle, Worceſter
Richard Gorle, Worceſter
Mr. William
xiv
SUBSCRIBERS NAMES.
Mr. William Gorton, Briſtol
John Gorton, Briſtol
John Gorton, Mancheſter
John Gofs, Teingmouth, Devon.
James Gough, Briftol
James Gough, Mancheſter
John Gould, Briſtol
John Grafton, Rowington,
wickſhire
William Grane, Worceſter
Jofeph Granger, Bath
Archibald Grant, Chicheſter
Thomas Grantham, jun. Wood-
Rock
Mr. Thomas Guy, Chichefter
John Gwillim, Philip's-Norton,
Somerſet.
Martin Gye, Bath
H
MR. Andrew Haberfield, Bridg-
water
War-Thomas Hadley, Birmingham
Mifs Sarah Hadley, Birmingham
Mrs. Cath. Hale, Stone
Capt. Hale, Exeter
H. Hale, Briſtol
| Edward Hallett, Bath
Henry Hallett, Briſtol
Charles Hall, Andover
Roger Hall, Andover
William Halls, Bideford
James Hallows, Birmingham
Jofeph Ham, Exeter
Mrs. Graves, Worceſter
James Greaves, Eirmingham
William Gregſon, Mancheſter
Thomas Green, New-ftreet, Bir-
mingham
Thomas Green, Snow-hill, Bir-
mingham
Thomas Green, Wolverhampton
John Green, Stafford
Joshua Green, Mancheſter
Robert Green, Worceſter
Richard Green, Glocefter
William Green, Briſtol
George Green, Briſtol
William Green, Havant
Mifs Sufan Green, Wolverhampton
Richard Greening, Ware, near
Torrington
George Greenway, Chippenham
Francis Grevile, Briſtol
Robert Gribble, Barnstaple
Mrs. Grice, Birmingham
Griffin, Lavington, Wilts,
Edward Griffith, Kidderminſter
Mrs. M. Griffiths, Barnstaple
The Rev. Tho. Griffiths, Burford
William Griffiths, Walfall
John Grime, Stroudwater
Jofeph Grimes, Briſtol
Robert Grift, Briſtol
Thomas Grood, Oakhampton.
Thomas Grove, Bilston
Kingsmill Grove, Briſtol
Robert Grundy, Mancheſter
Barnett Gueft, Birmingham
Jofeph Gueft, Birmingham
Thomas Gueft, Bath
Henry Guillingham, Ringwood
John Gunfton, Efq; Ilminster, So-
merfet
Rev. William Hammond, Rector of
Shaftſbury
Henry Hammond, Worceſter
Ifaac Hann, Bridgwater
George Hannaford, Briftol
John Hanniforth, Lymington
Ifaac Hancock, Taunton
Thomas Handcock, Bath
Richard Handford, Briſtol
Thomas Hands, Birmingham
Nathan Hanks, Stroudwater
John Hanſon, Bilſton
John Williams Harding, Briftol
Richard Hardman, Worceſter.
Mrs. Sarah Harewell, Cirenceſter
John Harris, Bath
*
Jofeph Harris, Kidderminſter
Mrs. Mary Harris, Bridgwater
James Harris, Bideford
John Harrifon, Stratford-on-Avon
James Harriſon, Warrington
Mifs Eliz. Harriſon, Liverpool
Mifs Ann Harriſon, Liverpool
Mrs. Jane Harley, Walfall
Daniel Harrold, Exeter
Humphrey Harper, Manchefter
Thomas Harper, Sarum
Abiez. Harper, Bristol
Samuel Harper, Briſtol
James Hart, Briſtol
Henry Hart, Briftol
William Hart, Bradford
Richard Hart, Exeter
Edward Hart, Wolverhampton
Rev. Mr. Harte, canon of Windfor
Mr. William
SUBSCRIBERS NAMES.
XV
Mr. William Hartland, Briſtol
Mifs Hartnoll, Tiverton
John Hartnoll, Barnstaple
Samuel Harvey, jun. Birmingham
Samuel Harward, Tewkeſbury
James Haffal, Kidderminſter
Richard Hatt, Briſtol
Narciffus Hatherley, Bideford
John Hathway, Briſtol
William Hawkes, Efq;
ham
Mr. Edmund Hilliard, London
Thomas Hillier, Frome
Thomas Hinton, London
Henry Hinxman, Sarum
Mifs Bidlake Hiorn, Torrington
John Hippifley, Shipton-Mallett
Michael Hird, Briſtol
Hirtzel, Exeter
John Hobbens, Walfall
Birming-Thomas Hobbins, Worceſter
The Rev. William Hawkes, Bir-
mingham
William Hawkins, Bridgwater
John Haydon, Briſtol
William Haydon, Bath
Thomas Hayhurſt, Briſtol
Jofeph Hayter, jun. Sarum
Richard Hayward, Briſtol
Philip Hayward, Briſtol
Samuel Hazard, Bath
Benjamin Hazell, Gloceſter
Mifs Mary Heard, Bideford
Hiram Heath, Birmingham
Thomas Heath, Barnstaple
Matthew Heathfield, Woodbury,
Devon.
B. S. Heaton, Birmingham
Thomas Hedges, Briſtol
Mrs. Hedges, Bath
Capt. Conway Heighington, Briſtol
William Heely, Birmingham
Mrs. Henſhaw, Liverpool
Col. Hering, Bath
William Herne, London
James Hewitt, Wolverhampton
William H. Heywood, Bideford
Ifaac Hibbard, Bristol
Titus Hibbert, Mancheſter
Edward Hicks, Cork, in Ireland
William Hicks, joiner, Exeter
Mifs Hide, Worceſter
Jofeph Higginson, Coventry
Thomas Highway, Birmingham
Daniel Hill, Birmingham
William Hill, Bilfton
William Hill, Wolverhampton
Richard Hill, Worceſter
Richard Hill, Briſtol
William Hill, Bath
Mrs. Hill, Bath
Philip Hill, Barnstaple
Thomas Hill, Exeter
Chriſtopher Hill, Exeter
b 2
The Rev. Jeffery Hobbs, South-
Molton
Geo. Hobbs, junr. South-Molton
William Hood, Newport, Salop
Thomas Hodge, Tiverton
Daniel Hogg, Stroudwater
Jofeph Hoill, jun. Briſtol
Ralph Holden, Briſtol
Jofeph Holder, Upton-on-Severn
William Holdſtock, Bath
Rev. William Hole, South-Molton
Wm. Hole, Briſtol
The Worſhipful Lewis Hole, mayor
of South-Molton
Thomas Hole, Tavistock
William Holme, Stockport
Roger Holmes, Walfall
William Hollingworth, Stockport
Thomas Holloway, Bridgwater
Wm. Holt, Stial, near Stockport
William Homer, Bilſton
John Hooper, Briſtol
John Hopper, Briſtol
John Hopkins, Briſtol
Lewis Hopkins, Bromyard, Here-
fordſhire
William Hopton, Briſtol
Charles Horne, Birmingham
Thomas Horner, Stockbridge
Jofeph Hornblower, Birmingham
John Horfey, Ringwood
-
Jofeph Hoult, Mancheſter
William Houndle, Barnstaple
Mrs. Sarah Houfham, Bridgwater,
James Howard, Bideford
Robert Howarth, Mancheſter
Matthew Howell, Briſtol
Thomas Howell, Bath
Thomas Howfe, Cirenceſter
Hubbuck, Marlbro', Wilts
George Huckelbridge, Bath
John Hudden, Poole
Mrs. Hughes, Coventry
William Hughes, Worceſter
Mr. Jofeph
xvi
SUBSCRIBERS NAMES.
Mr. Jofeph Hughes, Briftol
Jofeph Hughes, Bath
William Hull, Sarum
Hull, Briftol
Thomas Humphris, Glocefter
Robert Humphrys, Upton-upon-
Severn
John Humphrys, Frome
Thomas Humphreys, Bridgwater
Jofeph Hundley, Worcefter
Jofeph Hunt, London..
Edward Hunt, Birmingham.
Richard Hunt, Park-ſtreet, Wal-
fall
Richard Hunt, cooper, Walfall
James Hunt, Burford
George Hunt, Woodstock
Richard Hunt, Bradford
Hunt, Endford, Wilts
Jofeph Hunt, Exeter
John Hunt, Barnſtaple
Jofeph Hurley, Bedminster,
So-
merſet
William Hurne, Briſtol
William Hurft, Upton-on-Severn
George Huffey, Winborne
Robert Huffey, Havant
John Hutchinſon, Stourbridge
John Hyatt, London
James Hyatt, Shipton-Mallet
John Hyde, Poole
Charles Hyde, Stockport
Jon. Hyde, Stockport
I
MR. William Jackman,
ver
John Jackſon, Hirmingham
Philip James, London
Mr. John Jewell, Bideford
Thomas Iliffe, Coventry
John. Incledon, Bideford
T. Ingram, Birmingham
Maſter Francis Inman, Briſtol
Henry Johns, Briſtol
Jofeph Johnfon, Exeter
Robert Johnſon, Bideford
Nathaniel Johnſon, Warrington
John Johnfon, Warrington
Caley Johnſon, Mancheſter
Richard Jones and Co. Birming-
ham
Ifaac Jones, Walfall
John Jones, Whitchurch
Thomas Jones, Worceſter
Edward Jones, Worceſter
Mrs. Sarah Jones, Worceſter
William Jones, Shravely Wear,
Worceſterſhire
The Rev. Philip Jones, Upton-
upon-Severn
Edward Jones, Briſtol
Capt. John Jones, Briſtol
John Jones, grocer, Briſtol
John Jones, Brightſmith, Briſtol
Thomas Jones, Briſtol
Jofeph Jones, Briſtol
Richard Jones, Briſtol
Jeremiah Jones, Briſtol
Thomas Jones, Briſtol
Arthur Jones, Bath
Samuel Jones, Bath
Jones, watchmaker, Bath
Ando-William Jones, Barnftaple
Thomas Jordan, Birmingham
William Jordan, Bradford
John Joyce, Coventry
William Judd, Bath
Jofeph Jukes, Birmingham
D. J. Glocefter
Benjamin James, Stratford-upon-
Avon
John James, Briſtol
William James, Briſtol
Jeremiah James, Bath
Mrs. Mary James, Bridgwater
Jofeph Janney, Adlington, Che-
fhire
Thomas Jefferſon, Bridgnorth
Thomas Jeffett, Woodſtock
John Jeffery, Ringwood
Charles Jennings, Briſtol
W. L. Jennings, Briſtol
Daniel Jenkins, Briftol
John Jeffon, Wolverhampton
K
MRS. Kavanayh, Bath
Deputy John Kay, Manchef
ter
Thomas Kaynes, Eridgwater
James Keating, Stratford-upon
Avon
Richard Kebby, Westbury
John Keeling, Stafford
Richard Keeling, Mancheſter
Jofeph Kelſon, Briſtol
John Kelſon, Bradford
John Jevon, Tiptón, Staffordſhire | William Kennaway, Exeter
Mrs. Kendell,
SUBSCRIBERS NAMES. xvii
Mrs. Kendell, Birmingham
Mr. William Kenderdine, Stafford
William Kennedy, Mancheſter
Robert Keene, Coventry
Mrs. Kenney, Bideford
Alexander Kent, Birmingham
Thomas Kent, Wolverhampton
John Kent, Worceſter
Samuel Kenyon, Mancheſter
Thomas Kighley, Mancheſter
Mrs, Eliz. Kimber, Bideford
James Kimpland, Barnstaple
Ephrim King, Coventry
Samuel King, Briſtol
William King, Bedminster, Somer-
fet
Edward King, Twiverton, near
Bath
James Kingsbury, Worceſter
Thomas Knight, Bath
John Knight, Shipton-Mallet
William Knight, Sarum
Thomas Knowles, Poole
John Knowles, Andover
J. Kruckenberg, Birmingham
Thomas Kyrke, Mancheſter
Arnold Kyrke, Mancheſter
L
MR. Thomas Lace, Liverpool
The young Ladies at Mrs.
Sydenham's boarding - fchool,
Barnstaple
James Lajus, Bath
Thomas Lake, South-Molton
Gerard Lambertz, Exeter
Thomas Lampitt, Woodſtock
Jofeph Lander, Stafford
Benjamin Lane, Birmingham
Mifs Lane, Wolverhampton
Anthony Lane, Wolverhampton
William Lane, Exeter
The Rev. Samuel Lavington, Bi-
deford
Samuel Lavy, London
John Law, Wolverhampton
Richard Law, Wolverhampton
William Laws, Warminſter
Robert Lax, Wells
Leigh Layland, Warrington
Mrs. Sarah Lea, Birmingham
John Lea, Wolverhampton
David Lea, Burford
Charles Leach, Stockbridge
Robert Leaver, Andover
Mifs Mary Leaverfuch, Andover
Mr. Edward Lee, Briſtol
Edward Lee, Pinhoe, Devon
Thomas Lees, Stafford
Robert Lemon, Barnſtaplė
Ifaac Lefter, Poole
John Levett, Exeter
Thomas Lewis, Dudley
James Lewis, Stratford-on-Avon
Stephen Lewis, Briſtol, 2 books
William Lewis, Briſtol
Robert Lewis, Barnstaple
Ralph Lewys, Worceſter
Thomas Llewellin, Briſtol
Jofeph Llewellin, Briſtol
William Light, Bath
Samuel Lightbourn, Coventry
Benjamin Line, Birmingham
William Linney, Cheſter
Samuel Littlehales, Kidderminſter
John Lock, Bridgwater
Edmund Locke, Barnstaple
Wadham Locke, Devizes
John Lockey, London
Mrs. Eliz. Lockyer, Bridgwater
Wakeman Long, Upton-on-Severn
Thomas Long, Gloceſter
Robert Long, Efq; Exeter
Mifs Betty Long, Bath
Jonathan Long, Briſtol
Charles Longmore, Walfall
Stephen Longmore, Walfall
Samuel Loring, Exeter
John Loofmore, Barnstaple
Richard Lovatt, Birmingham
The Rev, Edmund Lovell, canon
of Wells
John Lovell, Wells
Mrs. Louis, Exeter
James Lowe, Mancheſter
James Lowe, Warrington
Samuel Lowe, jun. Worceſter
Charles Lowe, Bideford
Mifs Mary Lowbridge, Birming-
ham
Mrs. Frances Lowman, Bridgwa-
ter
John Lowndes, Stockport
William Lloyd, Coventry
Charles Lloyd, Birmingham
Richard Lloyd, Mancheſter
John Lloyd, Worceſter
The Rev. David Lloyd, Randwick
Glocefterfhire
b 3
Mr. John
xvni
SUBSCRIBERS NAMES.
Mr. John Lloyd, Bath
Richard Lloyd, Exeter
Richard Lloyd, Warminſter
John Lloyd, Liverpool
Richard Lloyd, Cheſter
Jofeph Lucas, London
Robert Lucas, Briſtol
William Lucas, Briſtol
William Luckcock, Birmingham
Thomas Ludgater, Chicheſter
Mrs. Eliz. Ludlow, Briſtol
Peter Luff, Bridgwater
John Lury, Briſtol
M
MR. James Mackey, Woodstock
Mrs. Mackey, Weſtbury
John Mackey, Westbury
Richard Macy, Oakhampton
B. Maddern, Briſtol
Mark Maddocks, Briſtol
Robert Maddock, Witney
Timothy Majo, Bideford
James Makittrick, M. D. Andover
Mrs. Mallet, Shaftesbury
Samuel Malpaſs, Worceſter
Richard Man, Liverpool
John Mander, Coventry
Rich. Marchant, Efq; Bridgwater
Henry Marchinton, Mancheſter
Daniel Marriott, Efq; Barnftaple
Thomas Marfh, Warminster
Thomas Marſh, Glaſtonbury
John Marſhal, Efq; Whitchurch
John Marſhall, Briſtol
Henry Marſhall, Exeter
Nicholas Chrif. Marſhall, Andover
Henry Marſton, Banwell, Somerſet
Rev. Mr. Martin, Kidderminſter
John Martin, Tewkeſbury
Mrs. Sufanna Martin, Rath
John Maſon, Walfall
Thomas Mafon, Stone
John Maſon, Briſtol
William Maſon, Sarum
Captain Maſter, Greenwich, Kent
William Mafter, Barnstaple
Richard Maſters, Briſtol
Stephen Matthews, London
And. Matthews, Sandford, Devon
Thomas Maxfield, Bath
Rev. Samuel May, Brynfworthy,
near Barnstaple
Charles May, Exeter
Thomas May, Witney
Mr. Robert Maynard, Wells
John Mayfey, Cirencefter
Rich. Meads, Stratford-on-Avon
Thomas Meaſe, Briſtol
Henry Medcalfe, Wooftock
Edward Medley, Birmingham
Thomas Melhuiſh, Taunton
Robert Mercer, Birmingham
Thomas Mercer, Poole
Richard Mercer, Andover
William Merrifield, Briſtol
Matthew Merrifield, Shaftſbury
William Merrick, Briſtol
Thomas Merrick, Briſtol
John Merritt, Briſtol
Mrs. Eliz. Merry, Birmingham
Jofeph Merryweather, Ringwood
James Meer, Birmingham
Ezra Meeſon, Walfall
John Methuen, Bridgwater
Henry Midlane, Havant
John Miles, London
| John Miles, Birmingham
William Miles, Eſq; Briſtol
John Miller, Cowes, Ifle of Wight
Thomas Miller, Willinall
Nathaniel Millner, Bewdley
Francis Milner, Worceſter
Edmund Mills, junr. Exeter
Ifaac Mills, Briſtol
Thomas Mills, Bath, 6 books
William Milton, Briſtol
John Minifie, Shepton-Mallet
John Mitchell, London
Edward Moffat, Warminſter
John Mogridge, Worceſter
Benjamin Moleneaux, Efq; Wol-
verhampton
Lawrence Money, Woodstock
James Moon, Briſtol
Francis Moore, Leek
Henry Talbot Moore, Wells
Mifs Mary Moore, Bridgwater
Charles Moore, Oxford
John Moore, Walfall
Robert Moorhead, Wolverhampton
Samuel Morgan, Exeter
Mrs. Mary Morgan, Bideford
William Morgan, Briſtol
William Morgan, Briſtol
John Morgan, Briſtol
Jafper Morris, Efq; Bath
Richard Morris, Monmoor-green,
near Wolverhampton
Mrs. Eliz.
SUBSCRIBERS NAMES.
Xix
Mrs. Eliz. Morfe, Bath
Jofeph Mortimore, junr. Trow-
bridge
Thomas Morton, Oxford
James Mofs, Briſtol
William Mould, Willinall
John Moulton, Shipton-maliet
Mrs. Sarah Moxham, Topſham
Nathan Mullins, Bristol
James Mullowney, Briſtol
William Munday, Andover
Andrew Murcott, Birmingham
Peter Murphy, Star Crofs, Devon
Fidelio Murth, Barnstaple, 2 books
N
MR. Thomas Nanfan, Worceſter
Kellow Nation, Exeter
Robert Neate, Devizes
Mofes Neave, Poole
Jofeph Neemes, Briſtol
Titus Neve, junr. Willinall
Mrs. Sufanna Newcombe,
hampton
Oak-
Nicholas Newman, Briſtol
Mrs. Betty Newman, Sarum
Ar. Newman, Ringwood
John Newman, Ringwood
Samuel Newnam, Briſtol
George Newfom, Cork, Ireland
William Newton, Mancheſter
Stephn Newton, Kinfare, Stafford-
ſhire
Rev. John Newton, Glocefter
John Nichols, Worceſter
Mifs Grace Nicholls, Barnstaple
Jolin Nicholls, Bideford
Thomas Nickols, Tewkeſbury
Mrs. Eliz. Nixon, Macclesfield.
John Nock, Birmingham
Thomas Nock, Briſtol
Richard Norgrove, Bilfton
Robert Norris, Manchefter
One. Norman, Briſtol
Edward Normanfell, Mancheſter
William Norton, Wolverhampton
William Norton, Mancheſter
James Norton, Briſtol
Tho. Nott, Stratford-upon-Avon
Robert Noyes, Devizes
Nunes, London
О
MR. Fran. Oakes, Broafley, Salop
Miles Oatridge, Gloceſter
Charles Odcroft, Mancheſter
Mrs. Sarah Ody, Sarum
Mrs. Martha Offey, Wolverhamp-
ton
Nathaniel Ogborn, Briſtol
Thomas Ogden, Sarum
Henry Oggers, London
Col. George Ogilvie, London
Charles Oliver, Birmingham
Mrs. Ann Oliver, Briſtol.
Edward Oliver, Upton-on-Severn
William Oliver, Brunton, near
Barnstaple
Henry O'Neil, Romfey
Mrs. Mary Onions, Birmingham
John Orrett, Warrington
Rev. Mr. Orton, Kidderminſter
Thomas Orton, Old-Swinford
John Ofler, Briſtol
Darcy Otley, Cowes, Iſle of Wight
John Owen, Mancheſter
Thomas Owen, Briftol
P
MR. Edmund · Padeſon, Chi-
chefter
Robert Page, Stafford
Malachi Page, Bridgwater
Henry Page, junr. Romfey
James Paget, Cirenceſter
Jofeph Paget, Cirenceſter
Richard Palmer, Briſtol
¡ William Palmer, Briſtol
David Parris, Efq; Briſtol
Rev. Gregory Parry, Andover
John Parry, Dudley
William Parker, Gent. Briſtol
James Parker, Briſtol
Thomas Parker, Topfham
S. Parker, Oxford
Thomas Parker, Stourbridge
Samuel Parks, Bilſton
Amos Parkes, Bilſton
Jofeph Parkes, Dudley
Daniel Parfon, Dudlez
John Parſons, Briſtol
Robert Parfons, Briſtol
William Parfons, Briſtol
Thomas Parfons, Bath
Claude Paffavant, Exeter
William Paffmore, Tiverton
Robert Patten, Warrington
William Patten, Warrington
James Patterſon, London
John Paticary, Sarum
Jofeph Patrick, Wolverhampton
Mr. Thomas
XX
SUBSCRIBERS NAMES.
Mr. Thomas Paty, Briftol
James Paty, Briftol
Thomas Paul,
iliton
John Paunsford, Tiverton
Christopher Pawle, Parnítaple
Mrs. Prudence Pawling, Exeter
Mrs. Martha Payne, Fiſherton,
near Sarum
John Peacock, Bath
James Peake, Shrewton, Wilts
James Pearce, Poole,
G. Pearce, Chichefter
Williain Pearce, Wells
Richard Pearce, jun. Bradford
Mifs Chriftian Pearfe, Bath
William Pearfe, Bath
Thomas Pearfe, Tiverton
J. Pine, Efq; South-Molton
atthew Pine, Eideford
William Pine, Priſtol
Mrs. Pinne, Lordon
Robert Pinnell, Chippenham
John Pinhorn, London
Charles Pinhorne, Shaftesbury
T. Pinks, irmingham
Mrs. Piquenit, Briſtol
John Pitt, Taunton
Mrs. Ann Pitt, Wolverhampton
Thomas Place, Liverpool
Laurence Plant, Mancheſter
Francis Plant, Walſall
William Plater, Oxford
Charles Pleydell, Glocefter
Ruffell Poole, Worceſter
John Pearfall, Willſbridge, near John Poolton, Bilſton
Bristol
John Pedder, Briſtol
John Peirce, Devizes
Mrs. Hannah Pell, Briſtol
James Pell, Worcester
Thomas Pemberton, Birmingham
Abraham Pemberton, Birmingham
Mifs S. Pemberton, Bristol
John Penn, Stourbridge
Stephen Penny, Briſtol
Jonas Peploe, Birmingham
Benjamin Perce, Woodstock
Thomas Perrin, Briſtol
John Perks, Walfall
William Perry, Birmingham
Alexander Perry, Bilſton
William Perry, Wolverhampton
Thomas Perry, Stafford
Jacob Peynado, London
Mrs. Phelp, Bridgwater
Richard Phelps, Bridgwater
John Phelps, Eafton, near Wells
William Phillips, Birmingham
Jofeph Phillips, Dudley
John Phillips, Bridgnorth
John Phillips, Briſtol
James Phillips, Briſtol
Jofeph Phillips, Briſtol
Henry Phillips, Bath
Reuben Phillips, Exeter
Richard Philpott, Chicheſter
William Pickard, London
John Pierce, Trowbridge
Richard Pierce, Devizes
Benjamin Pike, Barnſtaple
Mrs. Mary Pile, Bath
|
William Pope, Chippenham
John Porch, Wells
William Portch, Wells
Mrs. Ann Porter, druggift, Gle-
cefter
Humphrey Potter, Wolverhampton
Thomas Poultney, Coventry
William Pound, Oxford
Samuel Powell, Wolverhampton
Charles Powell, Briſtol
Robert Powell, Briſtol
John Powell, Briſtol
Timothy Powell, Briſtol
James Power, Devizes
B. Powis, Wolverhampton
J. Prattinton, Bewdley
John Prescott, Mancheſter
Samuel Prefton, Wolverhampton
James Price, Wolverhampton
John Price, Glocefter
Morgan Price, Glocefter
Walter Price, Glocefter
John Price, Briſtol
William Price, Briſtol
Miſs Ann Primer, Birmingham
*Thomas Prifk, Briſtol
Thomas Pritchard, Bristol
Roger Proffer, Briſtol
Jofeph Proud, Bilfton
Samuel Proud, Bilfton
William Provis, Efq; Shipton-
Mallet
William Prowfe, Exeter
Jofeph Puddicombe, Poole
John Pugh, Briftol
James Pulling, Tiverton
Mifs Pulsford,
SUBSCRIBERS NAMES. xxi.
Mifs Pulsford, Sarum
Samuel Purnell, Stroudwater
John Pym, Coventry
James Pynock, Tewkeſbury
John Pytt, Gloceſter
е
Mr. Daniel Rich, Briſtol
Thomas Richards, Birmingham
Thomas Richards, jun. Birming-
ham
Mofes Richards, Worceſter
John Richardfon, Birmingham
SIR William St. Quintin, Bart. John Rickards, Birmingham
Bath, 4 books
R
MR. Jofeph Rabone, Birming-
ham
William Racfter, Briſtol
Francis Raddon, Tiverton
Edward Radnall, Bewdley
Thomas Rain, Bath
Ebenezer Ralls, Bridgwater
Charles Ramſden, Worceſter
Henry Randoll, Sarum
John Rattenbury, Oakhampton
Jofiah Rathbone, Macclesfield
Alexander Ratcliffe, Mancheſter
Mrs. Ravaud, Bath
Richard Rawlins, Oxford
William Rawlins, Briſtol
Thomas Rawlins, Taunton
Miſs Maria Rawlinſon, Lancaſter
William Rawlinſon, Mancheſter
John Rawfon, Birmingham
Rea, Worceſter.
William Rea, Bromsgrove
Thomas Read, Poole
Charles Read, Briſtol
George Read, Sarum
Ready, Gloceſter
Richard Reed, Walfall
George Reed, Barnstaple
John Reed, Barnstaple
William Reed, Barnstaple
James Reed, Barnstaple
John Reed, Bridgwater
Thomas Reed, Briſtol
Mrs. Eliz. Reeder, Barnstaple
Giles Redding, Worceſter
Thomas Rennard, London
Richard Renell, Topſham
George Rendall, Weſtbury
John Renifon, Bradford.
Thomas Reeves, Birmingham
R. Reynolds, Coventry
John Reynolds, Bewdley
J. Reynolds, Bromsgrove
Robert Reynolds, Briftol
Willoughby Rhoades, Chicheſter
Robert Rich, Briſtol
Jacob Willcox Ricketts, Briftol
William Rigg, Exeter
Jofeph Rigge, jun. Briftol
Jofeph Ring, Briſtol
Mrs. Eliz. Ring, Briſtol
Daniel Rily, Bath
James Ritchie, Bath
John Roach, jun. Briſtol
James Robe, Bath
Nicholas Roberts, Chicheſter
Samuel Roberts, Glocefter
John Roberts, Barnstaple
James Roberton, Eaft Cowes, Ifle
of Wight
Uriah Robins, Sarum
John Robins, Exeter
Thomas Robinſon, Birmingham
Robert Robinſon, Mancheſter
| Mrs. Eliz. Robinſon, Mancheſter
Mrs. Mary Rock, Bilfton
John Rood, Glaſtonbury.
Mifs Betty Roode, Sarum
Richard Roe, Stafford
James Rogers, Briſtol
Jacob Rogers, Bristol
John Rolfe, Sarum
Walter Room, Briſtol
Mrs. Rooper, Oxford
Miſs Mary Roſe, Briſtol
Jofeph Rofs, Briftol
Thomas Rofs, Upton-upon-Severa
Jofeph Roffer, Briftol
Thomas Roffiter, Tiverton
Thomas Roughfedge, Wolver-
hampton
John Rowe, Shaftesbury
John Rowley, Bewdley
Thomas Rowfell, Taunton
Roy, Bath
Richard Rudd, Barnstaple
Samuel Rudder, Cirenceſter
J. Rudhail, Briftol
Theophilus Ruffell, Wolverhamp
ton
William Ruffell, Andover
Thomas Rufabury, Bilfton
Daniel Rufton, Birmingham
Mr. James
xxii
SUBSCRIBERS NAMES.
Mr. James Ryan, Briſtol
William Ryland, Birmingham
John Ryley, Stafford
S
MR. James Sadler, Gloceſter
John Sadler, jun. Painſwick
Jofeph Safford, Briſtol
William Sainſbury, Bath
Mrs. Amy Salmon, Bath
Mifs Betfey, Salt, Birmingham
Henry Satchel, Briſtol
William Savage, Briftol
Edward Saunders, Briſtol
Edmund Saunders, Plymouth
Robert Scholes, Manchefter
John Scott, Birmingham
George Scriven, Woodſtock
John Seager, Bilfton
James Seane, Devizes
Thomas Seaward, Kidderminſter
John Selby, Cirenceſter
Henry Selden, Bristol
Robert Sepper, London
Ifaac Sergent, Worceſter
Edward Seymour, Sarum
John Shale, Bilfton
Jofeph Sharp, Stafford
James Hayward Shaw, Dudley
James Shaw, Briſtol
Mrs. Shelly, Bath
The Rev. Mr. Shenton, Chicheſter
Nicholas Shephard, Barnſtáple
Nicholas Shephard, jun. Barnſtaple
Thomas Shepard, Lymington
Wm. Sheppard, Lymington
Jofeph Sheppard, Briſtol
James Sheppard, Bath
Benjamin Sheppard, Frome
John Sheppard, Frome
Thomas Shepperd, Willinall
Richard Shermer, Bath
William Shipman, Upton-upon
Severn
Lady Frances Shirley, Bath
The Hon. and Rev. Walter Shir-
ley, Bath
John Shorland, Exeter
Mifs Chriftian Short, Birmingham
William Short, Bideford
George Shorter, Witney
James Sidebottom, Stockport
Charles Sidebottom, Mancheſter
Richard Simifter, Wolverhamp-
ton
Mr. J. Simkifs, Wolverhampton
John Simmons, Bilfton
john Simmons, Briftol
Robert Simpſon, Briſtol
Henry Singer, Chippenham
John Sitch, Briſtol
Edward Sitter, Barnstaple
The Rev. Ifaac Skelton, Havant
Joſeph Skidmore, Birmingham
John Skufe, Bath
James Slack, Manchefter
Richard Slade, Efq; Wells
Mifs Chriſtian Slade, Briſtol
Bennet Slater, Erifol
Edward Sloper, Briftol
Edward Slow, Woodſtock
Mrs. Ann Smallcombe, Bath
George Smart, Walfall
Tho. Smith, Fore-ftreet, London
Thomas Smith, near Temple-bar
London
Samuel Smith, Birmingham
Jacob Smith, Walfall
J. Wefton Smith, Wolverhampton
Thomas Smith, Wolverhampton
Thomas Smith, butcher, Wolver-
hampton
Thomas Smith, bookfeller, Wol-
verhampton
Thomas Smith, Worceſter
Wm. Smith, Upton-upon-Severn
Thomas Smith, junr. Tewkeſbury
John Smith, Painſwick
Edward Smith, Stroudwater
Mrs. Ann Smith, Stroudwater
John Smith, Burford
John Smith, Mercer, Oxford
St. John Smith, Briftol
George Smith, Briſtol
Samuel Smith, Bath
John Smith, Bath
| Samuel Smith, Taunton
Thomas Smith, Sarum
Thomas Smith, Newport-Pagnel
Mrs. Ann Smith, Cheſter
Ralph Smyth, Leek
Ralph Smith, Efq; Bath
Thomas Snelgrove, Briſtol
Henry Snook, Warminster
John Snook, Wells
William Snooke, Taunton
Mifs Betfey Sone, Briſtol
Mifs Patty Sone, Briſtol
Thomas Soule, Worceſter
Mr. William
SUBSCRIBERS NAMES. xxiii
Mr.W. Sparrow, Wolverhampton
W. G. Spencer, Bristol
Win. Spragg, Trowbridge
Daniel Sprague, Tiverton
Wm. Squarey,Teingmouth, Devon
Wm. Squire, South-Molton
George Squire, Worceſter
George Stabback, Exeter
Wm. Standridge, Coventry
Benjamin Standfaft, Bridgwater
Mrs. Eliz. Staniforth, Havant
Richard Standfler, Birmingham
Edward Staples, Briftol
john Startin, Birmingham
Jofeph Steed, Burford
David Steel, London
William Steele, Mancheſter
James Stephens, Worceſter
Mrs. Margaret Stephens, Glocefter
N. Stephens, Briſtol
Hugh Stephens, Earnstaple
William Stevens, Briſtol
William Stevens, at the Glafs-
Houfe, Briftol
Mifs Kitty Stevens, Bath
John Stevens, Warminster
Mrs. Ann Stevenfon, Bath
Adam Stewart, Halifax
Philip Stickland, Poole
Peregrine Stockdale, Briſtol
John Stockdale, Briſtol
J. Stockdale, Keyníham, Somerſet
Jolin Stocker, Barnstaple
William Stockeſley, Briſtol
Mrs. Sarah Stockford, Manchester
Lieut. John Stoddart, Sarum
Thomas Stokes, Briſtol
Jofeph Stokes, Dudley
Uriali Stone, Briftol
Jofeph Stone, Bath
David Story, Birmingham
William Stowell, Bath
John Stracey, Wells
Robert Stratford, Oxford
Richard Stratton, Briſtol
James Stretch, Birmingham
Henry Street, Winborne
James Strode, Shepton-Mallet
William Strugnell, Ringwood
Henry Stuart, Bilfton
John Stubbs, Walfall
John Suben, Briſtol
Underwood Summers,. Bath
Ralph Sutton, Procter, Wells
Mr. Peter Sutton, Leek
Samuel Swainfon, Liverpool.
Mifs Ann Swan, Knightley, Staf-
fordshire
| Mrs. Mary Swayne, Barnftaple
John Swift, Birmingham
William Symes, Poole
Wm. Symonds, Upton-on-Severn
Thomas Symonds, Witney
Mrs. Eliz. Symons, Briſtol
Τ
MR. William Tagg, Bath
Thomas Talbott, Winborne
Thomas Tanner, Chippenham
William Taylor, Birmingham
Charles Taylor, Birmingham
Mrs. Mary Taylor, Walfall
William Taylor, Stafford
Ralph Taylor, Stafford
William Taylor, Kidderminſter
John Taylor, Cirenceſter
Richard Taylor, Briſtol
William Taylor, Briſtol
Richard Taylor, Bath
Edward Taylor, Bath
Wm. Taylor, Bath
Francis Taylor, Briſtol
John Taylor, Bridgwater
Simon Temple, London
John Terrell, Briftol
James Teftan, Birmingham
William Thomas, Willinall
William Thomas, Briſtol
John Thomas, Eriftol
William Thomas, Bristol
Llewellin Thomes, Briſtol
Abel Thomas, Topfham
John Thomaſon, Birmingham
Mrs. Jane Thomafon, Birmingham
Alexander Thomſon, Oxford
Mifs Martha Thomſon, Barnstaple
Henry Thompfon, Cowes, Ifle of
Wight
Rooke Thorold, Cowes, Ine of
Wight
Barnabas Thorn, Exeter
John Thorne, South-Molton
William Thornhill, junr. Walfall
Mrs. Thornhill, Briſtol
Jofeph Thornton, Walfall
John Thornton, Mancheſter
Mifs Thorpe, Sarum
| Jacob Thrall, Briſtol
John Thring, -Briſtol
Mr. William
xxiv
SUBSCRIBERS NAMES.
Mr. Wm. Thurſton, junr. Walfall | Mr. Charles Vaull, Walfall
John Thurſton, Briſtol
Jofeph Thwaits, Bath
Ambrofe Tibbats, Bilſton
Benjamin Tidmarſh, Briſtol
Mifs Ann Tilladams, Briſtol
John Tildefley, Willinall
William Tilly, Briſtol
Ifaac Tipping, Birmingham
Thomas Tipping, Mancheſter
James Tiptaft, Coventry
Mrs. Eliz. Tirer, Birmingham
Cole Tiffell, Stratford-upon-Avon
Mr. Tokett, Sarum
William Tongue, Birmingham
Mifs Ann Tonkes, Birmingliam
William Tovey, junr. Birmingham
Thomas Towill, Bridgwater
George Townſend, Exeter
Thomas Townſend, Gloceſter
Matthew Travis, Mancheſter
Robert Trewman, Exeter
William Trewſter, Wolverhampton
Thomas Trout, Briſtol
Mrs. Tryon, Bath
John Tucker, Wells
William Tucker, Tiverton
Mrs. Ann Tucker, South-Molton
Capt. William Tucker, Barnstaple
Wm. Tucker, Tanner, Barnſtaple
Charles Tudway, Efq; Wells
Abel Turner, Bridgwater
John Turner, Stroudwater
james Turner, Birmingham
John Turner, Stafford
Thomas Turner, junr. Warrington
John Turton, Briſtol
George Tufon, Wells
Thomas Tuſtin, Briſtol
Jofeph Twigg, Stafford
Mr. Tylee, Organiſt Bath
George Tyndale, Efq; Briſtol
V
MR. Thomas Underwood, Bath
Jofeph Undrell, Birmingham
Charles Upham, Exeter
Thomas Upjohn, Exeter
James Ufher, Briftol
Anthony Uwins, Andover
Vachell, Bath
Elias Vallant, Birmingham
Thomas Valintine, Cowes, Ifle of
Wight
Captain Thomas Vaughan, Bristol
|
- Vernon, Worceſter
Richard Vine, Trowbridge
Jofeph Viney, Briſtol
John Vowles, Briſtol
John Voyſey, Sarum
W
MR. John Wadham, Briſtol
John Wagstaff, Woodstock
Robert Wainwright, Mancheſter
Daniel Wait, Briſtol
William Wakefield, Glocefter
William Wakeford, Chicheſter
Mrs. Walford, Birmingham
Francis Walford, Small-heath, near
Birmingham
James Walker, Wolverhampton
Thomas Walker, Stockport
Thomas Walker, Briſtol
John Walker, Painfwick
Giles Walmefley, Stockport
Mrs. Walrond, Briftol
Wm. Walfingham, Birmingham
George Walter, Bath
Jofeph Walton, Birmingham
James Walton, Mancheſter
Edward Ward, Oxford
Samuel Ward, Bath
Thomas Warren, Birmingham
Tho. Waring, Mancheſter 3 books
Samuel Waring, Witney
Lionel Watts, Bedminster,
Briſtol
near
Mrs. Efther Watts, Stroudwater
Charles Waters, Bath
John Waterhouſe, Birmingham
Joshua Watkins, Briftol
Charles Watkins, Friſtol
Gregory Watkins, Kidderminſter
Mrs. Watſon, London
Jofeph Wear, Upton-upon-Severn
J. Webb, Birmingham
Wm. Webb, Warminſter
John Webb, Sarum
John Webb, Briſtol
Jonah Webb, Briſtol
George Webber, Briſtol
William Webber, Exeter
William Weir, Bath
Mifs Grace Welland, Topfham
James Welch, Briſtol
Mrs. Sarah Welchman, Stratford-
upon-Avon
John Weller, Chicheſter
Mafter Edward
SUBSCRIBERS NAMES. xxv
Mafter Edward Wellings, Worceſter
Edward Wells, Eirmingham
John Wells, Stourbridge
Andrew Wennerſton, Path
James Weft, Bath
R. Weft, Stourbridge
Edward Weftcomb, Briſtol
George Weſtlake, Exeter
John Weftley, junr. Walfall
George Wefton, Poole
Thomas Weſton, Worceſter
Jolm Whaley, Mancheſter
James Wharton, Mancheſter
Mifs Betfey Wheeler, Path
William Wheeler, Briſtol
Mrs. Whitaker, Bath
Jonathan Whitchurch, Briſtol
Samuel Whitcombe, Tewkesbury
George White, Birmingham
Charles White, Mancheſter
Richard White, Newport, Salop,
2 books
Edward White, Bristol
Mrs. Mary White, Bath
Mrs. Grace White, Bideford
Peter White, Bideford
David White, Bideford
Thomas White, Hatherleigh
Jofeph White, junr. Poole
William Whitehouſe, Wolver-
hampton
Thomas Whiteley, Topfham
Mr. John Williams, Briſtol
Ifaac Williams, Briftol
Hugh Williams, Briftol
Silvefter Williams, Briftol
E. Williams, Briftol
John Williams, Briſtol
John Williams, Sadler, Briftol
James Williams, Briſtol
Peter Williams, Briſtol
Philip Williams, Briſtol
Goddard Williams, London
William Williams, Mancheſter
George Williams, Tewkeſbury
Tho. Williams, Stratford-Upon-
Avon
Thomas Williams, Warminster
Ifaac Williams, Torrington
Rich. Willinger, Pirmingham
Thomas Willoughby, Worceſter
Stephen Wilkins, junr. Worceſter
Alexander Wilſon, London
Wm. Wilſon, Firmingham
J. P. Wilfon, Birmingham
Mrs. Mary Wilſon, Briſtol
William Wiltſhire, Efq; Bath
Nat. Windey, Briſtol
Gaſper Winnet, Stroudwater
Samuel Wintle, Upton-on-Severn
Mifs Harriot Winwood, Birming-
ham.
Daniel Witchell, Briſtol
John Witherell, Wells
Rev. John Whitfeld, Rector of John Witherell, Bridgwater
Bideford
George Whiting, Cirenceſter
John Whitlock, Briſtol
William Whitup, Bath
Samuel Whitwell, Coventry
Samuel Wickins, Birmingham
Abraham Wigginton, Briftol
Matthew Wiggins, London
Rev. George Wiggon, Old Swin-
ford
Thomas Wight, Birmingham
William Wight, Birmingham.
Samuel Willacott, Topfham
John Willcox, Birmingham
Mifs Sarah Willcox, Wells
John Wilcocks, Exeter
Rich. Wild, Wolverhampton
Thomas Willetts, Bilfton
John Williams, Briftol
James Williams, Briſtol
Francis Williams, Briſtol
c
Hugh Witherly, Briſtol
John Withington, Briſtol
Thomas Withy, Bridgwater
Edward Witts, Witney
William Wood, Lambeth, Surry
Mrs. Mary Wood, Birmingham.
George Wood, Wolverhampton
Henry Wood, Wolverhampton
William Wood, Glocefter
Wm Wood, Cooper, Glocefter
John Wood, Bath
Rev. Mr. Wood, Tiverton
Beavis Wood, Tiverton
William Woods, Witney
Jofeph Woods, Andover
John Woodhouse, Briſtol
Thomas Woodward, Briſtol
John Woodward, Bath
John Woolcombe, Topfham
Simon Woolcott, South-Molton
John Woolcott, South-Molton
Mrs. Betty
xxvi SUBSCRIBERS NAMES.
Mrs. Betty Woolford, Burford
Robert Woolridge, Shaftesbury
William Wrenford, London
Jofeph Wright, Birmingham
Thomas Wright, Wolverhampton
Thomas Wright, Stone
William Wright, Efq; Stockport
Nathaniel Wright, Efq; Shaftef-
bury
John Wright,
Lancaſter
Cabinet-Maker,
Henry Wright, Briſtol
John Wright, Briſtol
Thomas Wright, Mancheſter
Robert Wrixon, Efq; Bath
Thomas Wyatt, Woodstock
J. Wyatt, Wells
Mrs. Ann Wyatt, Bridgwater
Charles Wycomb, Bath
Frame Wyndowe, Stroudwater
Thomas Wythes, Worceſter
Y
MR. Thomas Yardley, Stafford
William Yarworth, Briſtol
James Yarworth, Monmouth
Joshua Yates, Bilfton
John Yeate, Briſtol
Mofes Yeates, Birmingham
Thomas Yeats, Mancheſter
William Yeoman, Worceſter
George Yong, South-Molton
George Young, Sarum
Samuel Young. Briſtol
John Young, Bradford
The CONTENT S.
A
A
Page
Bfence and Prefence 141 Defperation
Accufation
Acts
Admiration
Anceſtors
173
Devils
142
Difhonefty
61 Diffimulation
108 Doubt
Page
313
317
270
35
165
Drunkenneſs
298
Angels
Aid
146
56
E
B
Baniſhment
140
Eloquence
Ending
56
260
F
Beauty
34
Fame
Beginning
117
259
Famine
126
Benefits
90
Bleſſedneſs
16 Fear
123
Boafting
203 Flattery
39
Bravery
200 Folly
37
C
Fortune
129
Chance
135
Friendſhip
71
G
Charity
244
Chaſtity
229
Gaming
284
Generals in War
III
Children
214
Gladness
Choice
225
151
Comfort
67 Gluttony
301
Concupifcence
God
I
305
Goodneſs
66
Confcience
12
H
Confideration
105
Conftancy
Content
Counfel
Country, or Common-
+
231 Hearing
236
Hate
26
213
Heaven
99
3
Hell
319
Wealth
Courage
Courtesy
Covetoufnefs
Credulity
Cruelty
D
Dancing
Day or Night"
Death
Deceit
Denial
Herefies, &c.
240
315
116 | Honour
86
92
Hope
242
160
287 Humility
122 Jealouſy
Ignorancy
220 Infamy
262 Ingratitude
251 Innocence
293 Juftice
167
247
I
24
64
268
273
79
93
Kings
CONTENT
S.
Kings
Knowledge
Labour
Law
Learning
Liberality
Liberty
Life
Love
149 Religion
96 Repetition
51 Riches
88 Ruen
153
20
Schools
18 Scoffing
K
Page
80 Proverbs
Page
186
54
R
L
Rage
119
237
169
∞ 2
132
127
S
62
177
Lying
296 Secrecy
162
M
Man
Marriage
Mean
222
Seeing
Sentences
211
189
226 | Sermons
49
148 Serving
155
Memory
50 Similitudes
195
Mufick
219 | Slander
175
N
Sloth
307
Nature
204 Smelling
213
Neighbours
185 Soul
209
Night
264 Sufpicion
41
Nobility
85
T
Tafting
214
Oaths
Obedience
Offence
164 Tears.
157 Temperance
171 Thoughts
182
76
42
Office
1:07 Time
253
Old Age
Opinion
248 Touching
159 Treafon
21.4.
311
P.
Truth
10
Pain
180
U
Patience
69 Ufury
290
Peace
8 Vices
271
Phyfick
Poetry
Policy
Poverty
178 Virtue
6
59
W
118 War
1.09
137 Wickednefs
Praiſe
144 Wiſdom
Prayer
Precepts
101 Women
Prefumption
309 World
Pride
277
Y
Prodigality
281 Youth
217
ANTIQUITY
14 Wit
265
46
44
29
256
ANTIQUITY;
OR THE
WISE INSTRUCTER.
Of God.
Defin. God, the beginning of all things, the Idea
and Pattern of all good, is that Almighty Omnipo-
tence, which wanteth beginning and ending; which,
being made of none, bath by his own power created
all things.
WHE
HERE God putteth his hand, there are
no men fo mighty, no beaſt ſo fierce, no
fea fo deep that can refift his power.
As a Prince will not fuffer that another be
called a King in his realm; fo likewife God will
not permit that any other in this world ſhould be
honoured but he only.
Without the underſtanding of the Will of God
by his Word, our fight is but blindneſs, our
underſtanding ignorance, our wiſdom fooliſhneſs,
and our devotion fraud and hypocrify.
God will not fuffer man to have the knowledge
of things to come: for if he had prefcience of
his profperity, he would be careless; and un-
derſtanding of his adverfity, he would be ſenſe-
lefs. Auguft.
A
God
2
ANTIQUITY; Or,
God, who hath made all mortal things, hath
authority to difpofe them even with the fame
power wherewith he hath created them.
As much do we owe unto God for the dangers
from which he delivereth us, as for the great
wealth and dignities whereunto he hath always
raiſed us.
Where Virtue doth raiſe to honour, there God
fails not to eſtabliſh the dignity.
God is called a Well or Fountain, both be-
cauſe he hath all good things from himſelf, and
alfo for that he doth communicate from thence
with his creatures without any hindrance to him-
felf: For God miniftreth to all, lacking nought,
and receiving nothing of any man.
God in his Church is a moft bright Sun, which
rifeth upon fuch as fear him, and goeth down
from them that are careleſs and profane.
The Treaſures of Vices are in us, the Abun-
dance of Goodnefs in God. Jerome.
The Greatneſs of God is more feen in Mercy
than in Puniſhment.
God uſeth us not as our Offences deferve, but
as his Mercy willeth.
God deals in one fort with the finner, in another
manner with the juft: to the finner he pardoneth
his offence, and from the juft he takes away the
occafions of his fin.
As an Eagle carrieth her young ones on her
wings, and as a mother carrieth her child in her
Arms; fo God fupporteth his.
As a fkilful architect provideth all things ne-
ceffary for his building; fo doth God for his
Creatures.
As it is impoffible with one and the fame eye
to
The WISE INSTRUCTER.
3
to behold Heaven and Earth; fo it is as im-
poffible with one difordinate will to love God
and the World. Aug.
Like as God furmounteth all other creatures,
fo the remembrance of him furmounteth all other
imaginations.
God is high if thou exalteft thyfelf, he flyeth
from thee; but if thou humbleft thyself unto him,
he cometh down to thee.
God's Doctrine is the rule of providence, his
Mercy the work of Juftice, and his Death the
ftandard of Patience. Bern.
The Refurrection of Christ to the dead is Life,
to the Saints Glory, to Sinners Mercy.
Simonides, the more he ſtudied to know what
God was, the harder ftill it feemed unto him.
If God help, he is merciful; if not, we muſt
not think him unjuſt.
Divinity cannot be defined.
The operation of God is threefold; Creation,
Formation, Confummation.
God is Eternity, and therefore not found but
of fuch as continually feek him.
God is omnipotent, and can do whatſoever
pleaſeth him.
The Lord of Hofts is called God the Father,
the Son is the image of the Father; the Father
and the Son known, the Goodneſs of them both,
which is the Holy Ghoft, is made manifeft. Auguft.
Of HEAVEN.
Defin. Heaven is generally taken for that part of the
world which is over our heads, a place full of the
Divine Refidence, and the Land where the faithful
after this Life expect their portion and inheritance.
A 2
Heaven
4
ANTIQUITY; Or,
H'
Eaven is the feat of God, and the Earth is
his Footstool.
Heaven is the feat of Glory, the habitation of
Angels, the refting-place of the Faithful, far be-
yond thought, and glorious beyond report.
We deem it hard to know the things on earth,
and find the objects of our eyes with toil; but
who can ſearch the fecrets of the Heavens? Bafil.
Heaven is neither infinite in form nor figure,
but one in nature.
Heaven, as it had its creation of nothing, fo
it ſhall be diffolved to nothing.
The difpofition and places of the heavens are
not of power to exprefs our good and bad for-
tunes.
As Hell is the place of all horror, fo Heaven
is the haven of all reft.
Heaven is the habitation of the elect, the throne
of the judge, the receipt of the faved, the feat of
the Lamb, the fulneſs of delight, the inheritance
of the juft, and reward of the faithful.
From Heaven our Souls receive their fuftenance
divine.
Heaven is the Church of the elect, the foil of
the juft, and field of the Faithful.
He is moſt miſerable that is denied to ſee the
Sun fhine; and he is moſt accurſed to whom God
denieth his heavenly favour. Greg.
It is hard to live well, eaſy to die ill; hard to
obtain heaven, eaſy to keep from thence.
None knoweth better how great is the lofs of
heaven, than they that are judged to live conti-
nually in hell.
A good life begetteth a good death, and a good
death a glorious inheritance in heaven.
The
The WISE INSTRUCTER.
5
The way to heaven is narrower than the way
to hell.
Of ANGEL S.
Defin. Angels are of an intellectual and incorporeal
fubftance, always moveable and free, the Divine
Meffengers of the will of God, ferving him by grace,
and not by kind, and are partners of immortality.
Angels at all times, and in all places behold
the face of our heavenly father.
Self-love, the ruin of the angels, is the confu-
tion of men.
Angels are careful of mens actions, and protec-
tors of their perfons.
Angels were created of God immortal, inno-
cent, beautiful, good, free and fubtle, of the ef
fence of God himſelf. Auguft.
Angels have their habitation in heaven, their
eyes fixed on the majefty of God, their tongues
formed to his praiſes, and themſelves only in him.
Every one's angel that hath guided him in his
life, fhall at the latter day bring forth him he
hath governed.
Angels intend two things; the firft is the glory
and ſervice of God, the fecond is the health and
falvation of his children.
Angels are the comforters, inſtructers and re-
formers of men.
Angels are the tutors of the faints, heralds of
heaven, and guardians of our bodies and fouls.
The angels exceed not in defire; defire not,
because they want not, in beholding their Crea-
tor. Ambr.
The angels have charge to conduct men, wif-
dom to inſtruct men, and grace to preſerve men.
Angels
A 3
6
ANTIQUITY, Or,
Angels were the firſt creatures that ever God
made.
Angels, wherefoever they are fent, do always
behold the face of God.
There are nine orders of angels; angels, arch-
angels, virtues, powers, principalities, dominions,
thrones, cherubins, and feraphims.
The divine nature of angels fuffereth neither
change nor end; for they are immutable and di-
vine.
Angels are ſwift meffengers to execute the
wrath of God againſt his enemies.
Every true minifter is a true angel, and their
tongues bear the Embaffage of the moſt high God.
Of VIRTUE.
Defin. Virtue is a difpofition and power of the rea-
Jonable part of the foul, which bringeth into order
and decency the unreasonable part, by causing it to
propound a convenient end to her own affections and
paffions, whereby the foul abideth in a comely and
decent habit, executing that which ought to be done
according to reafon : briefly, it is a proportion and
uprightness of life in all points agreeable to reafon.
Hth require that he
E that defireth to be called virtuous, it is
firſt requifite that he be good; therefore
in the account of reputation, it is more worthy
to be called virtuous, than noble or reverend; for
that the one title defcends together with dignity,
and the other is the reward of the work which we
ufe. So that it falls out in good experience, that
this title of virtue is of many men defired, but of
very few truly deferved.
Virtue maketh a ſtranger grow natural in a
ſtrange
The WISE INSTRUCTER.
7
ſtrange country, and Vice maketh the natural
ftrange in his own country.
Virtue is health; Vice is fickneſs. Petrar.
Take away difcretion, and virtue will become
vice.
Virtue is the beauty of the inward man.
Virtue laboureth like the fun to lighten the
world.
To forgive is no leſs virtue in princes when
they be offended, than revenge is a vice in the
common fort when they be wronged.
Virtue goes not by birth, nor difcretion by
years; for there are old fools and young coun-
fellors. Guev.
Virtue is the Queen of labourers, opinion the
Miſtreſs of fools, vanity the pride of nature, and
contention the overthrow of families.
Virtue maketh men on the earth famous, in
their graves glorious, and in the heavens immor-
tal. Chilo.
Virtue is not obtained in ſeeking ſtrange coun-
tries, but by mending of old errors.
Virtue is the more acceptable, by how much
the more it is placed in a beautiful body.
Pythagoras compareth virtue to the letter Y,
which is fmall at the foot, and broad at the head;
meaning, that to attain virtue is very painful, but
the poffeffion thereof paffing pleaſant.
A good man, though in appearance he ſeem
needy, yet by virtue he is rich.
Virtue is a thing that prepareth us to immor-
tality, and makes us equal in the heavens. So-
crates.
The firſt ſtep to virtue is to love virtue in ano-
ther man.
A 4
Virtue
8 ANTIQUITY; Or,
Virtue, while it fuffereth, overcometh.
Virtue cannot perfectly be difcerned without
her contraries, nor abſolutely perfect without ad-
verfity.
He that remembreth his virtue, hath no vir-
tue to remember; feeing he wanteth humility,
which is the mother-virtue of all virtues.
Virtue is better and more certain than any art.
The actions of virtue do ſo much affect the be-
holder, that he prefently admireth them, and de-
fireth to follow them.
A man endued with virtue, meriteth more fa-
vour than a man of much wealth.
It is no leſs virtue to keep things after they be
gotten, than to get them. Ovid.
Virtue in general is a caftle impregnable, a
river that needeth no rowing, a fea that moveth
not, a treaſure endleſs, an army invincible, a bur-
then fupportable, an ever-turning fpy, a fign de-
ceitlefs, a plain way faillefs, a true guide without
guile, a balm that inftantly cureth, an eternal.
honour that never dieth. Marc. Aurel.
Of PEACE.
Defin. Peace is the quiet and tranquillity of King-
doms, burying all feditions, tumulis, uproars, and
factions; and planting eafe, quietnefs, and fecurity,
with all other flourishing ornaments of happiness.
DE
Ear and unprofitable is the Peace that is
bought with guiltleſs blood.
They juſtly deſerve the ſword of war, which
wilfully refuſe the conditions of peace.
Feace flouriſheth where reaſon ruleth; and Joy
reigneth where modefty directeth.
Peace is the end of war, honour the joy of
peace,
The WISE INSTRUCTER.
9
peace, and good government the ground of them
both.
Peace is of moft men defired.
Concord in a city is like harmony in mufick.
Concord of many maketh one.
As the living members of the body united to-
gether maintain life, and divided haften death: fo
citizens in a Common-wealth by their concord
maintain the ſtate, but by their hatred deſtroy it.
True Peace is to have Peace with virtue, and
war with vice.
Peace aſketh no lefs wiſdom to conferve it, than
valour to obtain it.
The colour of Peace maketh war more ſecure:
for who fufpect leaft, are fooneft prevented. Olaus
Mag.
Archidamia, the Spartan Lady, feeing her coun-
try oppreſt by the covetoufnefs of the magiftrates,
and Pyrrhus triumphing in their miferies, entreɖ
the Senate-houſe with a naked ſword in her hand
;
and in the name of all the ladies chid the heartless
lords, for fuffering themſelves to live, their coun-
try being overthrown, and they like to loſe their
liberty.
Pyrrhus entring Sicily, poffeffed with fome hopes
of Peace, afterward furprized their country, and
enthralled the inhabitants thereof by tyranny.
Peace from the mouth of a tyrant is oftner pro-
miſed than performed. Plato.
The countenance declareth a man's inclination
to Peace; and the auſterity of Marius's counte-
nance, being an infant, was ominous to Rome in
his old age.
It is a point of godly wisdom, to be at peace
with men, at war with vices.
To
10
t
ANTIQUITY; Or,
To rule an eſtate is a heavy burthen; but to
undergo peace is an eafy carriage.
Concord maketh fmall things mightily to in-
creaſe: but difcord maketh great things fuddenly
to decay.
To fly from Peace, which we ſhould earneſtly
purfue, is to follow difcord and our own deftruc-
tion.
That thing is more efteemed which is obtained
by peaceful words, than that which is gotten by
forcible violence.
Of TRUTH.
Defin. Truth is that certain and infallible virtue
which bringeth forth all Goodness, revealeth the
Creation of the World, the power of our Creator,
the eternal Crown of Blifs we hope for, and the
punishment allotted for our mifdoings: it is a virtue
through which we are inclined to ſpeak no other-
wife with our tongue than we think with our heart.
Ruth ftands not upon the tongues of men,
nor honour upon the frowns of Authority.
There is nothing fo fecretly hidden, but time
and truth will reveal it.
TRu
Truth may be oft blamed, but never fhamed:
and virtue, fuppreffed by flander, will at last ap-
pear without blemiſh.
The diffolving of a doubt is the finding of the
truth.
Truth is the Law of Arts.
Truth hath two champions, Wiſdom and Con-
ftancy.
Truth is the meffenger of God, which every
man ought to reverence for the love of her mafter.
Truth only among all things is privileged in
fuch
The WISE INSTRUCTER.
I I
fuch wife, that when time feemeth to have broken
her wings, then as immortal ſhe taketh her flight.
The pureft emerald fhineth brighteſt when it
hath a foil and Truth delighteth moft when it
is apparelled worſt.
The end of Grammar is to fpeak aptly and
agreeably; and the end of speech, fociety; of
Rhetorick, to carry all mens minds to one opi-
nion; of Logick, to find out truth amidst many
falfhoods. All other Arts do likewife tend to
Truth.
Four very good mothers have four very bad.
daughters: Truth hath hatred; profperity hath
pride; fecurity hath peril; and familiarity hath
contempt.
Truth is a virtue that ſcaleth the heavens, il-
luminateth the earth, maintaineth juftice, govern-
eth common-weals, killeth hate, nourisheth love,
and diſcovereth fecrets.
Truth is a fure pledge not impaired, a fhield
never pierced, a flower that never dieth, a ſtate
that feareth no fortune, and a port that yields no
danger. Cicero.
Truth is health that is never fick, a life that
hath never end, a falve that healeth all fores, a fun
that never fetteth, a moon that is never eclipfed,
an herb that is never withered, a gate that is ne-
ver locked, and a voyage that never breeds wea-
rinefs.
Truth is fuch a virtue, that without it our
ftrength is weakneſs, our juſtice tyrannous, our
humility traiterous, our patience diffembled, our
chaſtity vain, our liberty captive, and our piety
fuperfluous.
Truth is the centre wherein all things repofe,
the
12
ANTIQUITY; Or,
the card whereby we fail, the wiſdom whereby
we are cured, the rock whereon we reft, the lamp
that guideth us, and the ſhield that defendeth us.
Truth is the ground of fcience, the fcale to
charity, the type of eternity, and the fountain of
grace.
By truth the innocent fmileth before the judge,
and the traitor is diſcovered before he is fufpected.
Truth is a good cauſe, and needs no help of
Oratory and the leaft fpeech difcovers the beſt
credit.
Of CONSCIENCE.
Defin. Confcience generally is the certain and affured
teftimony which our Souls carry about with them,
bearing Witness of what we speak, think, wish, or
do: it is to the wicked an Accufer, a Judge, and
an Executioner; to the godly a Comfort, Reward,
and Aid against all Adverfities.
A Guilty confcience is a worm that biteth, and
never ceaſeth.
The Confcience once ftained with innocent
blood, is always tied to guilty remorſe.
An accufing Confcience is a worm that frets
like Seres wool, fecretly and deeply; eafily got-
ten, and hardly worn out.
Where the Conſcience is drown'd with worldly
pomp
and riches, there wiſdom is turned to fool-
iſhneſs.
Confcience is the chamber of justice. Orig.
He that frameth himſelf outwardly to do that
which his Confcience reproves inwardly, wilfully
refifteth the law of God.
The Conſcience is wafted where ſhipwreck is
made of faith.
A good
The WISE
13
INSTRUCTER.
A good Conſcience is the only liberty.
The Conſcience is a book, wherein our daily
fins are written.
A good confcience is a continual quietness.
Although the confcience of many ſeem to be
feared with an hot iron, as if it were void of all
feeling of fin; yet at the point of death it is awa-
kened, yea, and it driveth the miferable foul to
deſperation.
We ſhall carry nothing with us out of this life,
but either a good or a bad Conſcience.
Difcern difcreetly, and practiſe reverently thoſe
things that are good, that thine own Confcience
may be clear, and others by thy doings not of-
fended. Greg.
A clear Confcience needeth no excufe, nor
feareth any accufation.
As the herb Nephentes, fo much commended -
of Homer, being put into wine, driveth away all
fadneſs at a banquet; fo a good Confcience being
placed in us, doth aboliſh all tediouſneſs of
life.
None is more guilty than he whoſe Conſcience
forceth him to accuſe himſelf.
To excufe one's felf before he is accuſed, is to
find a foul crack in a falfe Conſcience,
Confcience beareth little or no fway where coin
brings in his plea.
The Confcience loaden with the burden of fin,
is his own judge and his own accufer.
When any offence is committed through ig-
norance, or any other violent motion; the cauſes
that increaſe the fame being cut off, penitence and
remorſe of Confcience preſently follow.
The philofophers count thofe men incurable,
B
whoſe
14
ANTIQUITY; Or,
whofe Confciences are not touched with repent-
ance for thoſe fins which they have commited.
There is no greater damnation than the doom
of a man's own Confcience.
The violence of Confcience cometh from God,
who maketh it fo great, that man cannot abide
it, but is forced to condemn himſelf.
A wicked Conſcience purſueth his mafter at his
heels, and knoweth how to take vengeance in due
time.
Of PRAYER.
Defin. Prayer (as fome Divines affirm) is to talk
with God, craving by interceffion and humble pe-
tition, either thoſe things which are necessary for
the maintenance of this life, or forgiveness of thofe
fins which through frailty we commit.
'HE juft man's Prayer appeafeth the wrath
T of God.
Prayer muſt be freely given, and never fold.
Prayer is the oblation of a thankful heart, and
the token of a contrite and penitent mind.
Prayer is not to be attempted with force and
violence of heart, but with fimplicity and meek-
neſs of ſpirit. Aug.
Happy is that man, whom worldly pleaſures
cannot draw from the contemplation of God, and
whofe life is a continual Prayer.
Prayer is the wing wherewith the foul flies to
heaven, and meditation the eye wherewith we fee
God. Amb.
Prayer kindleth, inflameth, and lifteth the heart
unto God; and the incenfe of meditation is plea-
fing in his eyes.
The
The WISE
15
INSTRUCTER.
The Prayer of the poor afflicted pierceth the
clouds.
Prayer is a virtue that prevaileth againſt all
temptation, and againſt all cruel affaults of infer-
nal fpirits, againſt the delights of this lingring
life, and againſt the motions of the flesh. Bernard.
Prayer begetteth confidence in the foul; confi-
dence begetteth peace and tranquillity of confci-
ence.
Faith joined with Prayer maketh it more for-
cible, but humility coupied with it maketh it be-
neficial and effectual.
Virtuous and godly difpofed people do daily
pray unto God for the cleanfing of the impurity
of the heart, and do watch it with all diligence
that they can, and labour to reſtrain it, that the
corruption thereof burft not out either to the hurt
of themſelves or others.
The Romans upon certain high days prayed for
encreaſe of wealth to the people of Rome: which
Scipio, being cenfor, changed, faying, That it
was fufficient, and that they ought only to pray
unto God to preferve it fuch as it was.
Thy Prayer is thy fpeech to God: when thou
readeft, God fpeaketh to thee; and when thou
prayeſt thou talkeft with God. Aug.
Let Prayer afcend, that grace may defcend.
He that knoweth how to pray well, knoweth
how to live well.
Prayer muſt be accompanied with the exerciſe.
of mortification.
No Prayer can tie the will of God unto us, ex-
cept firſt of all we renounce and conquer our own
wills.
Pray in thy heart unto God at the beginning
B 2
of
16
ANTIQUITY; Or,
of all thy works, that thou mayft bring them to
a good conclufion. Socrat.
Pray not to God to give thee fufficient, for that
he will give to every man unafked: but pray that
thou mayſt be contented and fatisfied with that
which he giveth thee.
Heaven ſhall ceafe to be, when it fhall ceaſe to
run; and men ceaſe to profper, when they ceaſe
to pray.
The wrath and love of God follow each other;
but the former is mitigated by prayer and repent-
ance.
Prayer and Repentance bring peace to the un-
quiet confcience.
Of BLESSEDNESS.
Defin. Bleſſedneſs of Beatitude is the Grace of God
and his Benefits bountifully bestowed on them that
ferve him, and keep his Commandments.
T
RUE bleffednefs is hid from mortal eyes,
and left as an object to the purer ſpirits.
That man cannot be truly bleffed in whom vir-
tue hath no place.
A man that is wife, although he fall into ex-
treme poverty, yet is he very rich and greatly
bleffed.
Bleffedneſs is an outward quietnefs. Arift.
Bleffedneſs afar off beginneth from humility.
A bleffed man cannot err.
There is no truer happineſs in this life, than that
which beginneth everlafting happineſs; and no
truer mifery, than that which leadeth to everlaſt-
ing mifery.
The firft felicity that godly men have after this
life,
The WISE INSTRUCTER.
17
life, is the rest of their fouls in Chrift; the fecond
ſhall be the immortality and glory of their bodies.
This is perfection and happineſs, even for
every thing to obtain the end for which it was
created, and therein to reft and be bleffed.
Hateful and haplefs is that happineſs that
traineth men from truth to infolence.
Since in every thing the excefs is hurtful, the
abundance of felicity is moſt dangerous.
It is no true Bleffedneſs that hath an end.
If thou knoweſt all that ought to be known,
thou art truly bleſſed.
They are to be accounted bleffed, to whom for-
tune hath equally weighed the good with the
evil.
All things truly belonging to Bleffedneſs do
chiefly confift in the noble virtues of wiſdom.
True Bleffedneſs conſiſteth in a good life and
happy death. Solon.
Not the rich, but the wife avoid miſery, and
become happy and bleſſed.
They that think riches the cauſe of happineſs,
deceive themſelves no lefs than if they fuppofed
that cunning playing upon the lute or harp, came
from the inftrument, and not from art.
Thofe men be truly bleffed whom no fear
troubleth, no penfivenefs confumeth, no carnal
concupifcence tormenteth, no defire of worldly
wealth afflicteth, nor any fooliſhneſs moveth unto
mirth.
True felicity confifteth in the good eftate of
the foul.
B 3
Of
18
ANTIQUITY, Or,
量
​Of Love.
--
Defin. Love is the most excellent Effect of the Soul,
whereby man's heart hath no fancy to efteem, value,
or ponder any thing in this world, but the care
and ſtudy to know God: neither is it idle, but
worketh to ſerve him whom he loveth: and this
Love is heavenly. There is also a Love natural,
and that is a poison which Spreadeth through every
vein; it is an herb that being fown in the entrails
mortifieth all the members; a peftilence that through
melancholy killeth the heart; and the end of all
virtues.
OVE is the mafter of boldneſs and con-
L fidence. Niphus de pulch.
Love is an unreaſonable exceſs of defire, which
cometh ſwiftly, and departeth flowly.
He that loveth is often deceived and blinded
in that which he loveth.
The Love that a man getteth by his virtue is
moſt permanent.
Love is full of ſpeech, but never more abun-
dant therein than in praiſe.
A friend loveth always, a lover but for a time.
The Love of beauty is the forgetting of reafon.
Love begun in peril favoureth of greateſt de-
light when it is poffeffed.
Love enchanteth the hearts of men with unfit
fancies, and layeth beauty as a fnare to entrap
virtue.
Love is a fading pleaſure mixed with bitter
paffions, and a mifery temper'd with a few mo-
mentary delights.
All bonds are little enough to hold Love.
Love
The WISE INSTRUCT ER.
19
Love is a virtue, if it be meafured by dutiful
choice, and not maimed with wilful chance.
Lawless Love never ended without lofs; nor
doth the nuptial bed defiled eſcape without re-
venge.
Fancy is a worm that biteth foreft the flouriſh-
ing bloffoms of youth.
Love is not to be fupprefs'd by wifdom, be-
cauſe not to be comprehended with reaſon.
Hot Love is foon cold, and faith plighted with
an adulterous vow is tied without confcience, and
broken without care.
Love, as it is variable, fo it is mighty in force-
ing effects without denial.
Cupid is not to be refifted without courage, but
entertained with courteſy.
Love vanquisheth tyrants, conquereth the ma-
lice of the envious, and reconcileth mortal foes
unto perfect friendſhip.
Love is a heat full of coldneſs, a fweet full of
bitterneſs, a pain full of pleaſantnefs, making the
thoughts have eyes, and hearts ears, bred by de-
fire, nurſed by delight, weaned by jealouſy, killed
by diffembling, and buried by ingratitude.
That which with the heart is loved, with the
heart is lamented.
Love is a worm, which commonly lives in the
eye, and dies in the heart.
To be free from Love is ftrange, but to think
fcorn to be beloved is monftrous.
Love and Royalty can fuffer no equals.
Love being honeft may reap diſdain, but not
difgrace.
He that feeds upon fancy may be troubled in
the digeſtion.
Love
20
ANTIQUITY; Or,
Love never took thought, but near her life's
end; and hope of heaven had never fear of hell.
Things immortal are not fubject to affection.
Her.
Affection bred by inchantment, is like a flower
wrought in filk, in colour and form moſt like,
but nothing at all in fubftance and favour.
Love gotten by witchcraft is as unpleaſant,
as fiſh taken with medicines is unwholeſome.
Love is a chameleon, which draweth nothing
in the mouth but air, and nouriſheth nothing in
the body but the tongue.
Love breaketh the brain, but never bruifeth
the brow; confumeth the heart, but never touch-
eth the ſkin; and maketh a deep fear to be feen
before any wound be felt.
A man hath choice to begin Love, but not to
end it.
It is meet for Lovers to prefer manners before
money, and honeſty before beauty.
Lawlefs Love without reafon is the very load-
ftone to ruth and ruin.
Love is not ſatisfied with gold, but only payed
with Love again. Pythag
Love covereth a multitude of finful offences;
and loyalty covereth a world of infirmities.
Love-knots are tied with eyes, and cannot be
untied with hands, made faft with thoughts, not
to be unloofed with fingers.
To have a fair miſtreſs in Love, and want gold
to maintain her; to have thouſands of people to
fight, and no penny to pay thein; maketh your
miſtreſs wild and your foldiers tame.
True Love is never idle, but worketh to ferve
him whom he loveth. Aug.
As
The WISE INSTRUCTER.
21
As Ivy in every place findeth fomewhat to
cleave unto, fo Love is feldom without a ſubject.
Love is three-fold: the firſt only embraceth
virtue; the ſecond is infamous, which preferreth
bodily pleaſure; the third is of the body and
foul: nothing more noble than the first, than the
fecond nothing more vile, the third is equal to
both. Plato.
Love is a cruel impreffion of that wonderful
paffion, which to be defined is impoffible, becauſe
no words reach to the ftrong nature of it, and
only they know it which inwardly do feel it.
Aurel.
He that maketh his Miftrefs a goldfinch, may
perhaps in time find her a wagtail.
The affaults of Love muſt be beaten back at
the firſt fight, left they undermine at the fecond.
Pythag.
He that looketh to have clear water, muſt dig
deep; he that longeth for fweet muſick, muſt
ftrain art to the higheft; and he that feeketh to
win his Love, muſt ſtretch his labour, and hazard
his life.
It falleth out in Love as it doth with vines; for
the young vines bring the moſt wines, but the
old is beſt.
Birds are detained with fweet calls, but they
are caught with broad nets: Lovers are allured
with fair looks, and entangled with difdainful
eyes.
He that hath fore eyes must not behold the
candle; nor he that will leave his love, fall to the
remembrance of his Lady: for the one caufeth
his eyes to fmart, and the other procureth his
heart to bleed.
Like
22
ANTIQUITY; Or,
Like as the fire waſteth the wood, ſo ſcornful-
nefs confumeth love. Hermes.
Love can never be fully fixed, when in him
that is beloved there wanteth merit.
It is convenient in love to be diſcreet, and in
hatred provident and adviſed.
Love is a frantick frenzy, that fo infects the
minds of men, that under the tafte of Nectar
they are poiſoned with the water of Styx.
Love brings on lewd looks to command by
power, and to be obeyed by force.
Love and fortune favour them that are refolute.
Lovers oft-times proceed in their fuit as crabs,
whofe paces are always backward.
As affection in a lover is reftlefs, fo if it be
perfect, it is endleſs.
Love is a ſweet tyranny, becauſe the lover en-
dureth his torment willingly
Niphus.
The mind of a lover is not where he liveth,
but where he loveth.
Love fix'd on virtue increaſeth ever by conti-
nuance.
The paffionate Lover if he fail, love is his Pi-
lot; if he walk, love is his companion; if he
ſleep, love is his pillow.
Love is only remedied by love, and fancy muſt
be cured by affection. Pyth.
Sophocles being demanded what harm he would
wish to his enemy; anfwered, That he might
love where he was not fancied.
Love is moſt fortunate where courage is moft
refolute.
Affections are harder to ſuppreſs, than enemies
to fubdue.
Lovers
The WISE INSTRUCTER.
23
Lovers oaths are like fetters made of glaſs,
that glifter fair, but couple no conſtraint.
Love maketh a man that is naturally addicted
to vice to be endued with virtue, forcing him to
apply himſelf to all laudable exerciſes, that there-
by he may obtain his love's favour; coveting to
be ſkilful in good letters, that by his learning he
may allure her; to excel in mufick, that by his
melody he may intice her; to frame his ſpeech in
a perfect phraſe, that by his learning and elo-
quence he may perfuade her; and what nature
wanteth, he feeketh to amend by art; and the
only cauſe of this virtuous difpofition is Love.
Love, be it never fo faithful, is but a chaos of
care and fancy; though never fo fortunate, is
but a maſs of mifery. Chilo.
Love is to be driven out by reaſon, not to be
thruft out by force.
Amidſt the natural paffions of man, Love is the
fountain of all other.
The Lover knoweth what he doth defire, but
he knoweth not what he fhould defire.
Love may wither by little and little, but the
root will not be removed on a ſudden.
It is a profit for young men, and a fault for
old men, to be in love.
The beſt phyſician to cure Love, is fhe that
gave the wound.
The firſt ſtep to wifdom, is not to love; the
fecond, fo to love that it is not perceived. Plato.
Secret Love burneth with the fierceft flame.
As a king is honoured in his image, fo God in
man is both loved and hated: he cannot hate
man who loveth God, nor can he love God who
kateth man, Bern.
He
24
ANTIQUITY; Or,
He that gathereth rofes muſt be content to
prick his fingers: and he that will win a woman's
good will muſt be content with fharp words.
There are fix properties in Love: Self-love is
the ground of miſchief; laſcivious love, the root
of remorſe; wanton Love, the coward's warfare;
pure Love never faw the face of fear; pure Love's
eyes pierce the darkeft corners; pure Love at-
tempteth the greateſt dangers.
Of JEALOUS Y.
Defin. Jealousy is a diſeaſe of the mind, proceeding
from a fear that a man bath, that that thing is
communicated to another which he would not have
common, but private to himself: it is alſo bred of
that love, which will not fuffer a partner in a thing
beloved.
H
E that is pained with the reſtlefs torment of
Jealoufy, doubteth and miſtruſteth himſelf,
being always frozen with fear, and fired with fuf-
picion. Her.
Jealoufy is fuch a heavy and grievous enemy
to the holy eſtate of matrimony, and foweth be-
tween the married couple fuch deadly feeds of fe-
cret hatred and contention, as love being once
rafed out with diftruft thereof, through envy en-
fueth bloody revenge.
A jealous man is fufpicious, evermore judging
the worſt for if his wife be merry, he thinketh
her immodeft; if fober, fullen; if pleafant, un-
conftant; if ſhe laugh, it is lewilly; if ſhe look,
it is lightly yea, he is ftill catting beyond the
moon, and watcheth as the crafty cat, over the
filly mouſe.
Love as it is divine with loyalty, fo it is hellish
with Jealouſy.
Jealoufy
The WISE INSTRUCTER.
25
Jealouſy proceedeth from too much love.
The heart being once infected with Jealouſy
the fleeps are broken, and dreams prove unquiet;
the night is confumed in flumbers, thoughts and
cares, and the day in woe, vexation and miſery.
The jealous man living dies, and dying pro-
longs out his life and paffion worſe than death;
none looketh on his love, but fufpicion ſays, This
is he that covets to be corrival in my favours;
none knocks at the door, but ſtarting up, he
thinketh them to be the meffengers of fancy;
none talk but they wifper of affection. If the
frowns, fhe hates him, and loves others; if ſhe
fmile, it is becauſe the hath had fuccefs in her
love: if ſhe look frowardly on any man, the dif-
ſembles; if ſhe favour him with a gracious eye,
then, as a man poffeffed with a frenzy, he crieth
out, that neither fire in the ftraw, nor love in a
woman's looks can be concealed. Thus doth he,
live reflefs, and maketh love, that of ittelf is
ſweet, to be in taſte more bitter than gall.
Jealoufy is a hell to the mind, and an horror
to the conſcience, fuppreffing reaſon, and inciting
rage.
As there is no content to the fweetnefs in love;
ſo there is no defpair to the prejudice of Jealouſy.
As a ſhip in the tempeft, fo is the mind toft by
Jealoufy; the one ſtill expecteth his wrack, the
other feeketh his own ruin.
Jealouſy maketh the coward ftout, the baſhful
audacious, the babbler filent.
He that is jealous is like him that is fick of an
ague, and poureth in drink to augment the chil-
nefs of his ficknefs. Hip.
There can be no greater tyranny than Jealoufy,
C
whereby
26
ANTIQUITY; Or,
whereby a man continually murthereth himſelf li
ving.
Jealoufy begetteth revenge, revenge nourisheth
Jealoufy.
Love is married to Jealouſy.
Sufpicion is the mother of Jealouſy. Dionyfius.
Three things breed Jealoufy; a mighty ftate,
a rich treaſure, and a fair wife.
Jealoufy is a cruel diſeaſe, that peftereth the
mind with inceffant paffions.
Jealoufy in feeking death contemneth it; in
finding it repineth thereat; not for enduring it, but
becauſe it fuffereth him not to out-live revenge.
As the crow thinks her own birds faireít, fo the
jealous man thinketh his own choice excellenteft
Of little brooks proceed great rivers, and from
fmall fparkles of Jealoufy arife great flames of
diftemperature.
To trouble a jealous man with counfel, is to
augment his pain with fufpicion.
Of HATE.
Defin. Hate or envy, is a grief arifing of another
man's profperity, and malignity is most commonly
joined with it, whether it be the foundation of
it, as fome fay, or one part thereof, as others
would have it. This malignity or common bate is
delight and pleafure taken in another man's harm,
although we receive no profit thereby ; and it feem-
eth to be accidental, that is procured by a hatred
or ill-will, arifing of fome evil affection which one
man beareth to another.
a
THE
HE greatest flood hath the fooneft ebb, the
forest tempeft the fuddeneft calm, the hotteſt
love the coldelt end; and from the deepeſt defire
oftentimes enfueth the deadlieft hate. Hate
The WISE INSTRUCTER.
27
Hate thirfteth to falve his hurts by revenge.
Envy is a fecret enemy to honour.
There is nothing that more ſpiteth a man, than
to receive an injury before his ememy.
Hatred is the ípirit of darkneſs.
Hatred is blind as well as love.
Plutarch.
Envy is imagined of the poets to dwell in a
dark cave, being pale and lean, looking afquint,
abounding with gall, her teeth black, never re-
joicing but in others harm, ftill unquiet and care-
ful, and continually tormenting herfelf.
Envy in this point may be difcerned from ha-
tred; the one is fecret, the other is open.
The envious man is fed with dainty meat, for
he doth continually gnaw upon his own heart.
Hate hath fundry affections, as contempt, an-
ger, debate and fcornfulness.
Envy ſhooteth at others, and woundeth herſelf.
Sicilian Tyrants yet did never find.
Than Envy a greater torment of the mind.
A wife man had rather be envied for provident
fparing, than pitied for prodigal pending.
Bavins are known by their bands, lions by their
claws, cocks by their combs, and envious men
by their manners.
Envy never cafteth her eye low, and ambition
never points but always upward.
Revenge barketh only at the ſtars, and ſpight
fpurns at that the cannot reach.
Envy braggeth but draweth no blood; and the
malicious have more mind to quip than might to
cut.
Envy is like lightning that will appear in the
darkeſt fog.
C 2
Very
28 ANTIQUITY; Or,
Very few dare ferve or follow fuch as the Prince
doth hate.
Much ftrangenefs breedeth hatred, and too
much familiarity breedeth contempt.
The grudge, hatred, and malice of them that
be evil, juftifieth the juftice and fentence of them
that be good.
It is better to be fellow with many in love, than
to be a king with hatred and envy.
Envy is blind, and can do nothing but difpraiſe
virtue. Solon.
As ruft confumeth iron, fo doth envy the hearts
of the envious. Anaxag.
An envious man waxeth lean with the fatnefs
of his neighbour.
It is a icab of the world to be envious at virtue.
Envy is the companion of mightiness.
I do not allow of Envy; but for good, faith
Euripides, I would be envied.
Envy is the daughter of pride, the author of
murder and revenge, the beginner of fecret fedi-
tion, and the perpetual tormenter of virtue.
Envy is the filthy flime and impofthume of the
foul; a perpetual torment to him in whom it
abideth; a venom, a poifon, or quick-filver, which
confumeth the fleſh, and drieth up the marrow of
the bones. Socrat.
Take away Envy, and that which I have is
thine; let there be no Envy, and that which thou
haft is mine.
The envious man thinketh his neighbour's
loffes to be his gain.
Of vices Envy is the moſt ancient, pride the
greateft, and gluttony the fouleft.
The injured man doth oftentimes forget, but
the
The WISE INSTRUCTER.
29
the envious man doth never fpare to perfecute.
Envy is a ficknefs growing from other men's
happinefs. Mar. Aurel.
If any man be good, he is envied; if evil,
himself is envious.
The envious bury men quick, and raiſe up
men being dead.
Hidden hatred is more dangerous than open
enmity.
It is an evil thing to hurt becauſe thou hateft:
but it is more wicked, becauſe thou haft hurt,
therefore to hate.
Malice drinketh up the greateſt part of his
own poiſon. Socrat.
That hatred is commonly moſt deadly which
hath once been buried, and afterwards through
injury is revived.
The injury of a friend is more grievous than
the malicious hatred of an enemy.
Envy is always ready to ſpeak what cometh
next to mind, and not that which the ought to
ſpeak.
Like as grief is a diſeaſe of the body, fo is ma-
lice a ficknets of the foul.
Envy is nothing elfe but grief of the mind at
other men's profperity Amb.
Debate, deceit, contention and envy are the
fruits of evil thoughts.
Envy doth always wait at virtue's elbow.
Glory in the end erecteth that which Envy in
the beginning feemed to deprefs.
Of WOME N.
Defin. Women being of one and the ſelf-ſame ſub-
Stance with man, are what man is, only fo much
C 3
more
30 ANTIQUITY, Or,
more imperfect, as they are created the weaker
veffels.
Omen's forrows are either too extreme, not
forrows are either too ex
Wom
to be redreſſed, or elſe tricked up with
diffimulation, not to be believed.
Who finds conftancy in a woman, finds all
things in a woman.
Women are to be meaſured, not by their beau-
ties, but by their virtues.
Women in their wills are peremptory, and in
their anſwers fharp; yet like Falcons they will
ſtoop to a gaudy lure.
Women's tongues pierce as deep as their eyes.
Women's eyes fhed tears both of forrow and
diffimulation.
Women are wonders of nature, if they wrong
not nature.
Women that are virtuous are to be eſteemed
and honoured, but fuch as are naughty ought to
be avoided and difdained.
A Woman once made equal with man, be-
cometh his fuperior. Socrat.
Women are of right tender condition; they
will complain for a finall cauſe, and for leſs will
rife up into great pride.
Like as no man can tell where a fhoe wringeth
him better than he that wears it; fo no man can
tell a woman's difpofition better than he that hath
wedded her. Marc. Aurel.
There is no creature that more defireth ha-
nour, and worſe keepeth it, than a Woman.
Beauty in the faces of women, and folly in their
heads, be two worms that fret life and wafte
goods.
Women
The WISE INSTRUCTER.
31
Women for a little goodnefs look for great
praife; but for much evil no chaſtiſement.
A fierce beaft and a perilous enemy to the
Commonwealth is a wicked woman; for fhe is of
much power to do great harm. Euripides.
The eagle when the foareth neareſt the fun, ho-
vers for a prey; the falamander is moft warm
when he lieth from the fire; and a woman
moſt heart-hollow when ſhe is moft lip-holy.
Though women feem chafte, yet they may fe
cretly delight in change; and though their coun-
tenance be coy to all, yet their confcience may
be courteous to fome one.
Women in miſchief are wifer than men.
Women by nature are more pitiful than men ;
but being moved to anger they become very en-
vious, malicious and deceitful.
Women that are chafte when they are trufted,
prove wanton when they are cauſeleſsly fufpected.
It is the property of a woman to covet moſt
that which is denied her.
Virgins hearts are like Cotton-trees, whoſe fruit
is fo hard in the bud that it foundeth like fteel,
and being ripe, is nothing but wool.
As it is natural to women to defpife that which
is offered, fo it is death to them to be denied that
which they demand.
Women's hearts are full of holes, apt to receive,
but not to retain.
He that can abide a curft wife, need not fear
what company he liveth in.
Like as to a fhrewd horfe belongeth a ſharp bri-
dle, fo ought a curft wife to be ſharply handled.
Plato.
The clofets of women's thoughts are ever open,
and
32
ANTIQUITY; Or,
and the depth of their hearts hath a ftring that
ftretcheth to their tongue's end.
Women are like to fortune ftanding upon a
globe, winged with the feathers of fickleness.
The rule for the wife to live by is her huſband,
if he be obedient to the laws publick.
The eyes of women are framed by art to ena-
mour, and their tongues by nature to enchant.
Women's faces are lures, their beauty baits,
their locks nets, and their words enticing charms.
A hard-favoured Woman, renowned for her
chaſtity, is more to be honoured than fhe that is
inconftant, though never fo famous for her beau-
ty. Mar. Aurel.
Sophocles being afked, why, when he brought in
the perſons of Women, he made them always
good, whereas Euripides made them bad; Becauſe
I, (faid he) do reprefent Women as they should
be, Euripides fuch as they are.
A fair Woman unconftant, may be refembled
with the counterfeit which Praxiteles made of
Flora; before which if one ftood directly, it
feemed to weep; if on the left fide, it feemed to
laugh; if on the right fide, to ſleep.
Women's wits are like Sheffield knives, which
fometimes are fo fharp that they will cut a hair,
and otherwiſe fo blunt that they must go to the
grind-ftone.
If Women be beautiful, they are to be won
with praifes; if coy, with prayers; if proud, with
gifts; if covetous, with promiſes.
A Woman of a good life, feareth no man with
an evil tongue.
Women often in their loves reſemble the apo-
thecaries in their arts, who chule the weeds for
their
The WISE INSTRUCTER.
33
their fhops, when they leave the fairest flowers in
the garden.
The wifer fort of Women are commonly tickled
with felf-love.
The affections of Women are always fettered,
either with outward or inward beauty.
Women's hearts and their tongues are not re-
latives.
A fair Woman with foul conditions, is like a
fumptuous fepulchre full of rotten bones.
A Woman that hath been married to many,
can hardly pleaſe any.
An honeſt Woman being beautiful, killeth
young men with her countenance. Guevar.
A Woman's mind is uncertain, it hath as many
new devices as a tree hath leaves; for fhe is al-
ways defirous of change, and feldom loveth him
heartily with whom ſhe hath been long converſant.
Truſt not a woman when the weepeth, for it
is her nature to weep when ſhe wanteth her will.
Socrat.
Silence in a Woman is a ſpecial virtue.
A woman that hath no dowry to marry her,
ought to have virtue to adorn her.
A Woman in her wit, is pregnable; in her
ſmile, deceivable; in her frown, revengeable; in
her death, acceptable.
A fair, beautiful and chafte woman, is the per-
fect workmanſhip of God, the true glory of an-
gels, the rare miracle of earth, and fole wonder
of the world. Hermes.
That man that is married to a peaceable and
virtuous Woman, being on earth hath attained
heaven; being in want, hath attained wealth;
being in woe, hath attained comfort.
Of
34
ANTIQUITY; Or,
Of BEAUTY.
Defin. Beauty is a feemly compofition of all the mem-
bers, wherein all the parts with a certain grace
agree together: but beauty and comeliness of the
mind is a convenience meet for the excellency of a
man, and that wherein bis nature doth differ from
other living creatures: and as the outward beauty
moveth and rejoiceth the eyes; ſo this kining in our
lives by good order and moderation, both in deed
and word, draweth unto us the hearts of thoſe men
amongst whom we live.
B
Eauty is fuch a fading good, that it can
ſcarce be poffeffed before it be vanished.
Beauty tameth the heart, and gold overcometh
beauty.
The greateſt gift that ever the Gods beſtowed
upon man is beauty; for it both delighteth the
eye, contenteth the mind, and winneth good-
will and favour of all men. Anacharfis.
Beauty is a tyrant for a fhort time, the privi-
lege of nature, a clofe deceit, and a foli ary
kingdom.
It is a blind man's queſtion to aſk why thoſe
things are loved which are beautiful.
The beauty of the body withereth with age,
and is impaired by ſickneſs.
The beauty of the foul is innocency and hu-
mility. Greg.
The fairest creature God made was the world.
Women that paint themſelves to feem beauti-
ful, do clean deface the image of their creator.
Amor.
A beautiful countenance is a filent commenda-
tion.
Beauty
The WISE INSTRUCTER.
35
Beauty cannot inflame the fancy fo much in a
month, as ridiculous folly can quench it in a mo-
ment.
Beauty, virtue, and wealth, are three deep per-
fuafions to make love vehement.
The more beauty is feen, the more it is admired.
In all things divifible there is fomething more,
fomething lefs, fomething equal, more or leis;
what can be more equal than beauty or wit. Arift.
The fcorpion, if he touch never fo lightly, en-
venometh the whole body; the leaft fpark of
wild-fire fets a whole houfe on a flame; the cock-
atrice killeth men with his fight, the fting of love
and beauty woundeth deadly; the flame of fancy
fets all the thoughts on fire; and the eyes of a
lover wounded with beauty are counted incurable.
He that is an enemy to beauty, is a foe to na-
ture.
Beauty without honefty is like poifon preferved
in a box of gold.
Beautiful women are dangerous marks for
young men's eyes to fhoot at.
Chufe not thy wife by her beauty, but by her
honeſty; for good deeds will remain when age
hath taken her beauty from her.
Of DISSIMULATION.
Defin. Difimulation is an evil humour of the mind,
and contrary to honefty; it is a countenance ever
difagreeing from the heart's imagination, and is a
notorious liar in whatsoever it fuggefteth.
THE
HE holiest men in fhew prove often the hol-
loweſt men in heart. Plotin.
The tip of the tongue foundeth not always the
depth of the heart.
Where
36 ANTIQUITY; Or,
Where there is the greateſt flouriſh of virtue,
there oft-times appeareth the greateſt blemiſh of
vanity.
A counterfeit difeafe is fometimes taken away
with a falfe fyrup.
It is better to have an open foe than a diffem-
bling friend. Pythagoras.
Subtle fophiftry perverteth true philofophy.
He which dwelleth next to a cripple, will foon
learn to halt: and he that is converfant with an
hypocrite, will foon endeavour to diffemble.
Diffembled holinefs is double iniquity.
The more talk is feaſoned with fine phrafes, the
leſs it favoureth of true meaning.
He that diffembleth finneth not of ignorance,
but deceiveth by a colour which he himfelf know-
eth to be falfe. Origen.
Diffemble not with thy friend, either for fear to
diſpleaſe him, or for malice to deceive him. Plato.
It is far better to fpeak the truth in a few
words, than to keep filence with deep diffimula-
tion.
Deceit deſerves deceit, and the end of treachery
is to have no truft.
Craft hath need of cloaking, whereas truth is
ever naked.
He that hath often been deceived with the lies
of a diffembler, will fearce give him credit when
he bringeth a true tale. Plato.
The flattering of an enemy is like the melody
of the Syrens, who fing not to ftir up mirth, but
allure unto miſhap.
The mind of a crafty diffembler is hardned more
by practice, than the hands of an artificer by great
labour.
Of
The WISE INSTRUCTER.
37
Of FOLLY.
Defin. Folly, or intemperancy in our actions, is an
overflowing in Voluptuoufnefs, forcing and compell-
ing all Reaſon in fuch fort, that no Confideration of
Lofs or Hinderance is able to stay or keep back him
that is through long Cuſtom infected with Vice, from
betaking himself of fet Purpoſes to the Execution of
all his Defires and Lufts, as he that placeth his fole
and fovereign Good therein, ſeeking for no other Con-
tentation in any Thing, but only in that which
bringeth to his Senfes Delight and Pleafure.
L
ATE wit and unfruitful wiſdom are the next
neighbours to Folly.
There can be no greater vanity in the world,
than to eſteem the world, which efteemeth no man;
and to make little account of God, who fo greatly
regardeth all men. Auguft.
There can be no greater Folly in man, than
by much travel to increaſe his goods, and with
vain pleaſures to lofe his foul. Greg.
It is Folly to attempt any wicked beginning, in
hope of a good ending.
He that is vainly carried away with all things,
is never delighted with one thing.
It is a common imperfection to commit Folly,
but an extraordinary perfection to amend.
The importunate and the fool are brothers
children. Marcus Aurel.
Fire is to be quenched in the ſpark, weeds are
to be rooted out in the bud, and folly in the blof
fom.
Follies paſt are fooner remembred than re-
dreffed.
He that makes a queſtion where there is no
doubt,
D
38
ANTIQUITY; Or,
doubt, muſt take an anſwer where there is no rea-
fon
Few vices are fufficient to darken many vir-
tues. Plutarch.
He that lendeth to all that will borrow, fheweth
great good will, but little wiſdom.
After rafh marriage always comes repentance.
Vanity is the path wherein youth marcheth,
and Folly the page that waits attendant upon
their actions.
Pygmalion carved a picture with his hand, and
doted upon it with his heart.
Too much curioſity favoureth of ſelf-love;
and fuch as are too familiar run into contempt.
Folly refufeth gold, and frenzy preferment:
wiſdom feeketh after dignity, and counſel looketh
for gain.
To make the thing proper to one which before
was common to all, is a true note of folly, and a
beginning of difcord.
The riotous that fickneth upon a furfeit, and
the fool that feedeth adverfity, can very hardly
be cured. Colon.
The fool wanteth all things, and yet if he had
them could not uſe one of them.
Some be fools by nature, and fome be crafty
fools to get themſelves a living; for when they
cannot thrive by their wifdom, then they feek to
live by Folly.
Among the fooliſh he is moſt fool that know-
eth little, and yet would ſeem to know much. Aug.
To be overcome with affections is an evident
token of Folly.
It is a great Folly for a man to muſe much on
fuch things as paſs his underſtanding.
Folly
283 + ༴ !72
The WISE INSTRUCTER. 39
Folly is the poverty of the mind.
It is meer Folly to hate fin in another, and ſeek-
ing to correct it, to fall into a greater fin thyſelf.
A fool that from baſe poverty is raiſed up to
riches and worldly profperity, is of all men moft
forgetful and unfriendly to his friends.
A thing done a fool knoweth; but a wife man
forefeeth things before they come to paſs.
The more riches that a fool hath, the fooliſher
he is.
The heart of a fool is in his mouth, but the
mouth of a wife man is in his heart.
Instruction given to fools increaſeth Folly.
Of FLATTERY.
Defin. Flattery is a peftilent and noiſome vice: it is
hardly to be difcerned from friendſhip, becauſe in
every motion and affection of the mind they are mu-
tually mingled together; but in their actions they
are meer contraries, for Flattery diffenteth from
what it feems to intend.
H
E is unwife that rather refpecteth the fawn-
ing words of a Flatterer, than the true love
of a faithful friend. Aurel.
Flattery reſembles Swallows, which in the fum-
mer time creep under every houfe, and in the
winter leave nothing behind them but dirt.
Flatterers blaze that with praife which they
have cauſe to blafpheme with curfes.
To flatter a wife man ſhews want of wiſdom in
the Flatterer.
As no vermine will breed where they find no
warmth; no vultures haunt where they find no
prey, no flies fwarm where they fee no flesh, no
pilgrims
D 2
40
ANTIQUITY; Or,
pilgrims creep where there is no crofs; fo there
is no Parafite will lurk where he finds no gain.
He that feeketh by a plauſible ſhadow of Flat-
tery to feduce a mind from chaſtity to adultery,
finneth against the law of nature, in defrauding a
man of his due, his honour, and his reputation.
Laftan.
Little things catch light minds, and fancy is a
worm that feedeth firſt upon fennel.
White filver draweth black lines, fweet words
breed ſharp torments.
It is better to fall among a fort of ravens, than
amongſt flattering companions; for the ravens
never eat a man till he be dead; but Flatterers
will not ſpare to devour him while he is alive. Plut.
Flattery is like a golden pill, which outwardly
giveth pleaſure, but inwardly is full of bitterneſs.
Flatterers are like Trencher-flies, which wait
more for lucre than for love.
Endeavour diligently to know thyfelf, fo fhall
no Flatterer deceive thee. Bias.
The Flatterer diligently applieth himſelf to the
time, and frameth his ſpeech to pleaſe his maſter's
humour. Ar.
Like as a Chamelion hath all colours fave white,
ſo hath a Flatterer all points fave honeſty.
The wood maintaining fire is confumed by it;
and riches, which nourish Flatteries, by them
come to nothing. Stobæus.
He that truly knows himſelf, cannot be decei-
ved by Flattery.
Flattery is like friendſhip in fhew, but not in
fruit. So.
To chide or flatter thy wife publickly, is the
next way to make her do ill privately.
Of
The WISE INSTRUCTER.
41
On SUSPICION.
Defin. Sufpicion is a certain doubtful fear of the
mind, detaining the heart timorously with fundry
affections and uncertain proceedings.
T is hard to blind fufpicion with a falſe colour,
efpecially when conceit ftandeth at the door of
an enemy. Aurel.
Sufpicious heads want no fophiftry to ſupply
their miftruft.
Let not thine heart fufpect what neither thine
eyes fee by proof, nor thine ears hear by report.
That man that is feared of many, hath caufe
likewife to fufpect many. Socrates.
Miftruct no man without cauſe, neither be thou
credulous without proof.
Sufpicion is a virtue where a man holds his
enemy in his bofom.
It is hard to harbour belief in the bofom of
miftruft.
Where the party is known for a profeffed foe,
there fufpicious hate enfueth of courſe.
It is hard to procure credit where truth is fuf-
pected.
Sufpicion is the poifon of true friendſhip. Aug.
It is better to ſuſpect too ſoon than miſlike too
late.
Small acquaintance breeds miſtruſt, and mif-
truſt hinders love.
Sufpicion may enter a falfe action, but proof
fhall never bring in his plea.
Where virtue keepeth the fort, report and fuf-
picion may affail, but never fack.
Sufpicion engendreth curiofity, back-biting,
unquietnefs, factions, jealoufy, and many other
mifchiefs.
D 3
Open
42
ANTIQUITY, Or,
Open fufpecting of others cometh of fecret
condemning ourſelves. S. P. S.
Where hateful fufpicion breedeth enmity, there
it is hard to procure amity.
He that feareth nothing, ſuſpecteth nothing.
Fools fufpect wife men, and wife men know
fools.
When we fufpect ourſelves to be moft mife-
rable, then is the Grace of God moſt favourable.
Bernard.
Beauty is the true glafs of divine virtue, and
fufpicion the mirrour in which we ſee our own
noted dangers.
Sufpect the meaning, and regard not ſpeeches.
Socr.
Baniſh from thy heart unworthy fufpicion, for
it polluteth the excellency of the foul.
To ſuſpect where there is caufe, is fufferable;
but to fufpect without caufe, is intolerable.
He that lives without offence, never needs to
fufpect reproof.
Cauſeleſs fufpicion is the next way to make him
do evil, which always before did carry a conftant
meaning. Bias.
Of THOUGHTS.
Defin. Thought generally is all the Imaginations of
of our Brain, which, being a propofed object of the
Heart, maketh it continually revolve and work
upon thoſe conceits.
TH
Houghts of love the farther they wade, the
deeper they be; and defires ended with
peril favour of greateſt delight.
Carry thy thoughts fealed up with filence.
Thoughts are bloffoms of the mind, and words
the fruits of defires. Hermes.
There
The WISE INSTRUCTER.
43
There is nothing that more fhortneth the life of
men, than vain Hope or idle Thoughts.
To mufe and meditate is the life of a learned
man. Cic.
Cogitations and Thoughts are the movings
and travels of the foul. Arift.
There are no colours fo contrary as white and
black, no elements fo difagreeing as fire and wa-
ter, nor any thing fo oppofite as men's thoughts
and their words.
Think from whence thou comeft, blufh where
thou art, and tremble to remember whither thou
fhalt go. Bern.
The mind is the touch-ftone of content.
Thoughts are not ſeen, but the face is the he-
rald of the mind.
Who thinks before he does, thriveth before he
thinks.
Thoughts and conceits are he apparel of the
mind: S. P. S.
He employeth his thoughts well that uſeth
them rather to teftify his virtue than to nouriſh
his diſpleaſure.
Let a Prince be guar led with foldiers, attended
by Counſellors, and fhut up in forts; yet if his
Thoughts diſturb him, he is miferable. Plutarch.
The bow that ſtandeth bent doth never caft
ftraight; and the mind that is delighted with
earthly pleaſures feldom thinks on heavenly hap-
pinefs.
It is an ancient cuſtom in the fancy of man to
hold nothing for well done but that which he
thinketh well of, although it be evil; and to
eſteem nothing for evil but that which he hateth,
although it be right good.
When
44
ANTIQUITY; Or,
When death is at the door, remedy is too late;
and when misfortune is happened, Thought of
prevention is bootlefs.
Of WIT.
Defin. Wit is the first and principal part of the Soul,
wherein the Mind, the Underſtanding, and the Me-
mory are contained, which are most neceſſary for
the direction of all good and virtuous actions.
SHarpneſs of Wit is a ſpark that fooneft in-
defire. Chilo.
One man's will is another man's Wit.
The ornaments of Wit are much more fair
than the badges of nobility.
A bond-man to ire hath no power to rule other
men by his own Wit.
Strength wanting Wit and Policy to rule, over-
throws itſelf. Horace.
That which man's ftrength cannot bring to
paſs, wit and policy will foon diſpatch.
Wine is ſuch a Whetſtone for Wit, that if it
be often ſet thereon, it will quickly grind all the
fteel out, and ſcarce leave a back where it found
an edge.
There be three things which argue a good wit;
invention, conceiving and anfwering.
Wit doth not commonly bend, where Will hath
mott force.
A good Wit ill employed is dangerous in a
Commonwealth. Demoft.
He that in theſe days feeketh to get wealth by
Wit without friends, is like unto him that think-
eth to buy meat in the market without money.
As the fea-crab fwimmeth always againſt the
tream, fo doth Wit always againſt wiſdom. Pyth.
As
The WISE INSTRUCTER.
45
As a bee is oftentimes hurt with his own ho-
ney, fo is Wit not feldom plagued with its own
conceit.
Wit without learning, is like a tree without
fruit. Arift.
Wit, though it hath been eaten with the canker
of conceit, and fretted with the reft of vain love,
yet being purified in the Still of wifdom, and tried
in the Fire of zeal, will fhine bright, and finell
ſweet in the noftrils of all young novices.
Wiſdom cannot be profitable to a fool, nor
Wit to him that ufeth it not.
The wit of man is apt to all goodneſs, if it be
applied thereunto. Diogenes.
Man's wit is made dull through grofs and im-
moderate feeding.
Many by wit get wealth, but none by wealth
purchaſe wit; yet both Wit and Wealth agree in
the fympathy.
He feemeth to be moft ignorant that truſteth
moſt to his own Wit. Plato.
By how much the interior fenfes are more pre-
cious, and the gifts of the mind more excellent
than the exterior organs and inftruments of the
body; by fo much the more is Wit to be prefer-
red before the outward proportion of lineaments.
He beſt perceiveth his own Wit, who, though
his knowledge be great, yet thinketh himſelf to
underſtand little. Plato.
As empty veffels make the loud eft found, fo
men of leaſt Wit are the greateſt bablers.
Recreation of Wits ought to be allowed: for
when they have a little refted, they oftentimes
prove more ſharp and quick. Seneca.
Words wittily ſpoken do awake and revive the
judgment;
46
ANTIQUITY; Or,
judgment; but great and manifeſt examples per-
fuade the heart.
Wit in women is like oil in the flame, and
either kindleth to great virtue, or to extreme va-
nity.
Wit gotten by induftry, though it be very
hard in conceiving, yet it is not hafty in forget-
ing.
Of WISDOM. ✔
L
Defin. Wiſdom is a general Virtue, the Princess and
Guide of all other Virtues, and that wherein the
knowledge of our fovereign Good and the End of
our Life confifteth; as alfo the Choice of thofe
Ways by which we may come unto it.
Ifdom fhineth in the midft of anger.
WI
It is Wifdom to think upon any thing
before we execute it. Plotinus.
By other's faults wife men correct their own
offences.
He is wife that is wife to himſelf. Euripides.
As it is great wiſdom for a man to be Secretary
to himfelf: fo it is meer foolifhnefs to reveal the
inward thoughts of his heart to a ſtranger.
It is Wiſdom to look e'er we leap, and folly
to doubt where no caufe is.
It is more Wiſdom to lament the life of the
wicked, than the death of the juſt.
All is but lip-wiſdom that wanteth experience.
In many injuries, there is more fecurity and)
wifdom to diffemble a wrong, than to revenge it.
Alex. Sev.
There can be no greater triumph, or token of
Wiſdom, than to conquer affections.
To the wife it is as great a pleaſure to hear
counfel
The WISE INSTRUCTER.
47
counſel mixed with mirth, as to the fooliſh to
have ſport mingled with rudeneſs.
Wiſdom is great wealth, fparing is good get-
ing, and thrift confifteth not in gold, but in grace.
Wiſdom provideth things neceffary, not fuper- x
Auous. Solon.
He that enjoyeth wealth without Wiſdom, pof-
feffeth care for himſelf, envy for his neighbours,
fpurs for his enemies, a prey for thieves, travel for
his perſon, anguifh for his fpirit, a fcruple for
his confcience, peril for his love, woe for his
children, and a curfe for his heirs becauſe tho'
he knows how to gather, yet he wanteth fkill to
diſpoſe what he hath gotten.
He that is too wife is a very fool.
True Wiſdom teacheth us as well to do well
as to ſpeak well.
Sapience is the foundation and root of all noble
and laudable things; by her we may attain a hap-
py end, and learn to keep ourselves from ever-
lafting pain.
It is a point of great Wiſdom to know to what
purpoſe the time beft ferveth.
Wiſdom is a tree that fpringeth from the heart,
and beareth fruit in the tongue.
A wife man is never lefs alone than when he is
alone. Ambr.
The first point of Wiſdom is to difcern that
which is falſe; the fecond, to know that which
is true. Lact.
Wiſdom is the food of the foul.
A wife man's country is the whole world.
Wiſdom garnifheth riches, and fhadoweth po-
verty. Socrat.
Liberality knoweth not the circumſtances how
to
>
2
1
48
ANTIQUITY; Or,
(
to give, if wiſdom bend not the courfe by a right
compaſs.
A valiant mind, forward in wit, and not gui-
ded by wiſdom, runneth into many inconfiderate
actions.
Wiſdom is wealth to a poor man.
Many things imperfect by nature, are made
perfect by wildom.
Of all the gifts of God, wifdom is moſt pure:
ſhe giveth goodneſs to good people, the pardoneth
the wicked, the maketh the poor rich, and the
rich honourable, and fuch as unfeignedly em-
brace her ſhe maketh like unto God. Hermes.
Juſtice without wiſdom is reſolved into cruelty,
temperance into fury, and fortitude into tyranny.
Cic.
Wiſdom reformeth abuſes paft, ordereth things
prefent, and forefeeth things to come.
We can in no fort behave ourſelves more pru-
dently, than by confidering how we may deal
prudently.
A man of perfect wiſdom is immortal, and
one of an in-ſeeing underſtanding fhall abound in
wealth; ſo that a wife man fhall live ever to pur-
chafe, and purchaſe ever to live.
It is not poffible for that man to obtain wiſdom
and knowledge, which is in bondage to a woman.
Marc. Aurel.
Wiſdom was begot by nature, nouriſhed by
experience, and brought forth by learning, who
like a midwife putteth nothing in the mind, but
delivereth and enfranchiſeth the over-burthened
memory.
Power and magnanimity in a young foldier is
combated by old age, and taken prifoner by wif
dom.
The
The WISE INSTRUCTER.
49
The only mother of extreme miſchief, and firſt
original of wars, was worldly wiſdom.
Wiſdom is like a thing fallen into the water,
which no man can find except he ſearch at the
bottom.
Of SER MONS.
Defin. Sermons are ſpeech or talk
divine matters and boly Scriptures,
with God, or of God.
commonly uſed of
conferring either
Ermons are teftimonies of obedience, and
obedience to the word of God is the mother
of all virtues.
Sermons confift of three heads, reprehenfion,
admonition, and comfort.
Sermons are the utterance of angels from the
mouths of good men.
A good man's Sermons are lances to a bad
man's confcience, and a balm to a penitent finner.
Honeſty is the true beauty of the foul, and
Sermons the excellency of a good tongue.
Four things iffue from Sermons ; prudence,
temperance, fortitude and juftice.
Orations did ever prevail amongſt the ignorant,
fo fhould Sermons amongſt chriftians.
Sermons gilt with words and not matter, are
like images, that painted feem fair, but being
looked into are found earth.
Sermons adorn men with wifdom, and give
them knowledge of things paft and things to come.
Sermons rain down knowledge and underſtand-)
ing, and bring to heaven thoſe which follow them.
All the life of man which expreſſeth a wor-
thy end, confifteth in contemplation and action,
hearing of Sermons and imitating of them.
E
The
5.0
ANTIQUITY; Or,
The virtue of wiſdom proceedeth from know-
ledge, and reaſon is got by hearing of Sermons.
The knowledge of good and evil cometh by
hearing the word of God preached. Bafil.
Science is a dead knowledge of things, and
cannot exchange the will to follow the known
good but Sermons are beams proceeding from
that true Sun, which do not only illuminate the
underſtanding, but alſo kindleth the fire of Zeal
in men's hearts.
Amb.
The virtue of Sermons among other virtues is
like the virtue of fight among the five enfes.
Sermons have three eyes; memory, underſtand-
ing and prudence.
Preachers in their Sermons refemble heralds
declaring the meffage of their maſter.
Of MEMORY.
Defin. Memory is that which preferveth understand-
ing, and keepeth faft those things heard and learn-
ed; it is the mother of the Mufes, the treasure of
knowledge, the hearing of the deaf, and the fight
of the blind.
TH
HE Memory of man is like a net, which
holdeth great things, and letteth the ſmall
come through. Solon.
Before thou ſleep, apparel remembrance with
what thou haft faid and done waking.
No man ought to make his Memory rich by
fearching out the fecrets of God. Bernard.
There is a divine Memory given of God, in
which cafket the jewels of wifdom and fcience
are locked. Auguſt.
Memory is the mother of the mufes.
It is folly to remember that by which we for-
get ourſelves.
Themistocles,
4.
The WISE INSTRUCTER.
5r
Themistocles was of fo great Memory, that he
defired to be taught the art of forgetfulneſs.
Boaſt not of the rememberance of ill, but ra-
ther be ſorry for bearing that load in thy Memory.
Memory is an enemy to reft, and the chroni-
cle of our misfortunes. Aurel
Remembrance of good things is the key which
unlocks happy Memory.
Memory is the foul's treaſury, and thence fhe
hath her garment of adornation.
Never trouble thy head with remembrance of
idle words, but apply thy wit to underſtand deep
meanings.
Writing is the tongue of the hand, and the
herald of Memory.
Whatſoever thou bequeatheft to Memory, fuf-
fer it to fleep with her; after employ it, and it
will have better ability.
Surfeits and cold confound Memory. Galen.
The beſt remembrance is to think well, fay
well, and do well; all others are fuperfluous.
Memory doth temper proſperity, mitigate ad-
verfity, keeps youth under, and delights age.
Laitan.
The remembrance of our old iniquities ought
to work new repentance.
It is great wifdom to forget other men's faults,
by remembering our own offences. Socrat.
The firſt leffon that Socrates taught his ſcholars
was, Reminifcere.
Of LEARNING.
Defin. Learning is the knowledge and understanding
of the arts and Sciences; she is also the mother of
virtue and perfection.
E 2
If
52
ANTIQUITY; Or,
IT
F a governor or captain be void of wifdom
and learning, civil policy cannot be main-
tained, martial difcipline wanteth her greateſt ſtay,
and courage proveth raſhneſs.
Learning in a foldier is an armour of never-
tainted proof, and a wounding dart irreſiſtible.
Vegetius.
Learning was the firft founder of weals pub-
lick, and the firſt crown of conqueſt. ·
Learning addeth to conqueft perpetuity, when
Fortune's Sun fetteth at the firſt ſhining.
He that laboureth to inftruct the mind with
good and laudable qualities, and virtues, and
honeft diſcipline, fhall purchaſe praiſe with men,
and favour with God. Auguft.
Learning is the diſplay of honour, and humi-
lity is fifter unto true nobility: the latter being
as needful in a houfholder, as the other in a man
of arms is profitable.
It neither favoureth of Learning, nor can be
approved of wiſdom, to give over-much credit
to things which ſtand without reaſon.
The conqueft of Timotheus won by oratory and
fweet words was good; fo were the victories of
Democritus effected with the fword: but in an ab-
folute commander let both the one and the other
be refident.
In all thy conquefts have fovereign regard to
Learning, for therein was Alexander renowned,
who in his conqueft of Thebes fold all the free-
men (Prieſts only excepted) and in the greatneſs
of the Maffacre not only gave charge for the fav-
ing of Pindarus the Poet, but alfo himſelf faw
both him, his houfe, and family undamnified.
Learning is the temperance of youth, the com-
fort
The WISE INSTRUCTER.
53
fort of old age, ſtanding for wealth upon poverty,
and ſerving for an ornament to riches. Cicero.
The moft Learning and Knowledge that we
have, is the leaft part of that we be ignorant of
Plato.
Thoſe men are in a wrong opinion that ſuppoſe
Learning to be nothing available to the govern-
ment of the Commonwealth.
Sleep and labour are enemies to Learning,
It is leſs pain to learn in youth, than to be ig-
norant in age. Solon.
Man's underſtanding ſeeth, heareth, and liveth;
all the reft is blind and deaf, wanting reafon. Plato.
He is much to be commended that to his good
bringing up addeth virtue, wiſdom and learning.
Falfe Doctrine is the leprofy of the mind.
Be fober and chaſte among young folk, that
they may learn of thee, and among old folk feri-
ous, that thou mayeſt learn of them.
Nature without Learning is blind. Plato.
A man cannot be better accompained than
among wife men, nor better ſpend his time than
in reading of books.
Good Learning can neither be taken away nor
fpent.
Learning maketh young men fober, and com-
forteth old men; it is wealth to the poor, and
treaſure to the rich. Arift.
It is no fhame for a man to learn that he know-
eth not, of what age foever he be. Ifocrates.
Of all things the leaft quantity is to be born,
fave of Learning and Knowledge; of which the
more that a man hath, the better he may bear it.
Learn by other men's vices how filthy thine own
are.
E 3
An
54
ANTIQUITY; Or,
An opinion without Learning cannot be good..
Sen.
Of KNOWLEDGE.
Defin. Knowledge is that understanding which we
have both of our Creator, and of his works and
will, and of our own felves; it is the store-houſe
of all wifdom, and the beginning of our falvation.
Nowledge is of fuch a quality, that the more
a man knoweth, the more he increaſeth his
defire to know.
K
The knowledge of all things is profitable, but
the abuſe of any thing is uncomely.
To know and not to be able to perform, is a
double mishap. Solon.
Experience with inftruction is the beſt way to
perfection.
It is more to know how to uſe the victory, than
to overcome.
He that wanteth Knowledge, fcience and nur-
ture, is but the fhape of a man, though never fo
well beautified with the gifts of nature.
Alexander the great, made fo great account of
Knowledge and Learning, that he was wont to
fay, he was more bound to Ariftotle for giving him
Learning, than to his Father Philip for his life;
fince the one was momentary, and the other not
to be blotted out with oblivion.
Learning and Knowledge is of good men dili-
gently fought for, and carefully kept in their bo-
foms, to the end that thereby they may know fin,
and efchew the fame; and know virtue, and at-
tain unto it: for if it be not applied thereunto of
them that have it, fhe leaveth in them her whole
duty undone. Plato.
Per-
The WISE INSTRUCTE R.
55
Perfect hearing is a great help in a man to ob-
tain Knowledge. Ifocrates.
In war iron is better than gold; and in man's
life knowledge is to be preferred before riches.
Socrates.
The Egyptians accounted it a moſt intolerable
calamity to endure but for three days the dark-
nefs which God fent unto them by Mofes: how
much more ought we to be afraid when we remain
all our life in the night of ignorance?
Doubtfulneſs and untruth are the daughters of
ignorance.
Above all things we fhould have a care to keep.
the body from difeafes, the foul from ignorance,
and the city from fedition. Pythag.
The best knowledge is for a man to know him-
felf. Socrates
He that well knoweth himſelf, efteemeth but
little of himself; he confidereth from whence he
came, and whereunto he must go, he regardeth
not the vain pleaſures of this brittle life, but ex-
tolleth the law of God, and feeketh to live in his
fear. But he that knoweth not himſelf is igno-
rant of God, wilful in wickedness, unprofitable
in his life, and utterly graceless at his death.
Macrob.
The underſtanding and knowledge of vain men
is but beaſt-like to thofe that are poffeffed with
the heavenly ſpirit, which is fecret and hid; and
when as they ſpeak and utter their knowledge, all
other ought to be filent.
Knowledge feemeth to be a thing indifferent
both to good and evil.
Socrates thanked God only for theſe three things:
firſt, that he had made him a man, and not a
woman;
56 ANTIQUITY, Or,
woman; fecondly, that he was born a Grecian,
and not a Barbarian; thirdly, that he was a phi-
lofopher, and not unlearned; efteeming the gifts
of nature and fortune of no value, unleſs they be
beautified with the gifts of the mind.
Cunning continueth when all other worldly
wealth is wafted.
He that knoweth not that which he ought to
know, is a brute beaſt among men: he that know-
eth no more than he hath need of, is a man a-
mong brute beaſts: and he that knoweth all that
may be known, is a God among men.
Pythag
He is fufficiently well learned, that knoweth
how to do well: and he hath power enough that
can refrain from doing evil. Cicero.
To lack knowledge is a very evil thing; to
think it fcorn to learn is worfe: but to withſtand
and repulfe the truth against men of Knowledge
teaching the truth, is worst, and fartheft from all
grace.
No fcience is perfect that is not grounded on
infallible principles.
Solon, who was taught by much experience and
reading, wrought many things for the profit of
the weal public.
A man that is rich in knowledge, is rich in all
things, for without it there is nothing; and with
it what can be wanting? Solon.
Endeavour thyfelf to do fo well, that others
may rather envy at thy knowledge, than laugh at
thy ignorance,
Of ELOQUENCE.
·Defin, Eloquence or Oratory is an Art which teach-
eth the laudable Manner of well-fpeaking; it is the
Ornament
The WISE INSTRUCTER.
57
Ornament of the brain, and the gilt fometimes to
an evil-reputed matter.
TH
HE ſpeech of a man is a divine work, and
full of admiration; therefore we ought at
no time to pollute our tongues with vile and fil-
thy talk.
Brevity is a great praiſe of Eloquence. Cicero.
Speech is the nourishment of the foul, which
only becomes odious and corrupt by the wicked-
nefs of men. Ifocrates.
It is a ſpecial virtue to fpeak little and well.
Silence is a fweet Eloquence: for fools in their
dumbness ate accounted wife.
Many through Eloquence make a good matter
feem bad, and a bad matter feem good.
Eloquence hath a double fountain: the one
internal, proceeding from the mind, called the
Divine guide; the other external, uttered in
fpeech, called the meffenger of conceits and
thought. Cicero.
Internal Oratory aims at friendſhip towards a
man's felf, reſpecting only the mark of virtue,
through the inftructions of philofophy.
External Eloquence aims at friendſhip towards
others, caufing us to ſpeak and teach whatſoever
is fruitful and profitable for every one.
Internal ſpeech maketh a man always agree
with himſelf, it caufeth him never to complain,
never to repent; it maketh him full of peace, full
of love and contentation in his own virtue; it
healeth him of every rebellious paffion which is
diſobedient to reaſon, and of all contentions be-
tween wit and will.
External carrieth with it all the force and effi-
cacy to perfuade.
Eloquence
58
ANTIQUITY; Or,
Eloquence is made by air, beaten and framed
with articulate and diſtinct ſound; yet the reaſon
thereof is hard to be comprehended by human
fenfe. Quin.
Words are the fhadows of works, and Eloquence
the ornament to both.
When the lips of perfect Eloquence are open-
ed, we behold, as it were in a temple, the goodly
fimilitudes and images of the foul.
It is not fo neceffary that the orator and the
law ſhould agree in one and the fame thing, as it
is requifite the life of a philofopher fhould be
conformable with his doctrine and fpeech.
Eloquence is a profeffion of ſerious, grave and
weighty matters, and not a play conſtantly utter-
ed to obtain honour only.
All Oratory ought to have reafon for a foun-
dation, and the love of our neighbour for a mark
to aim at.
The tongue is a flippery inſtrument, and bring-
eth great danger to thoſe that neglect or defile it.
If Eloquence be directed with a religious un-
derſtanding, it will fing us a fong tuned with all
the concords of true harmony of virtue.
Eloquence ought to be like gold, which is then
of greateſt price and value, when it hath leaſt droſs
in it.
A dry and thirſty ear muſt be watred with Elo-
quence, which is good to drink: and that Elo-
quence, grounded upon reaſon only, is able to
content and fatisfy the hearing.
The goodlieft affembly in the world is where
the graces and mufes meet together.
Unprofitable Eloquence is like Cyprefs-trees,
which are great and tall, but bear no fruit.
Babbling
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59
Babbling Orators are the thieves of time, and
compared to empty veffels, which give greater
found than they that are full.
The tongue by Eloquence ferveth both to per-
fect and inſtruct others, and likewiſe to hurt and
corrupt others.
There be two only times for a man to fhew
Eloquence: the one, when the matter is necef-
fary; the other, when a man ſpeaketh that which
he knoweth.
Great men ought to be confiderate in their
ſpeech, and to be eloquent in fententious words,
of another phraſe than that of the vulgar fort;
or elfe to be filent, wanting the virtue of Elo-
quence.
Guevar.
Men ought to be more confiderate in writing
than in fpeaking, becauſe a rafh and indifcreet
word may be corrected prefently; but that which
is written can no more be denied or amended but
with infamy.
Oratory is the fpur to arms, for the eloquent
Oration of Ifocrates was the firft trumpet that gave
Philip an alarm to the Afian wars, which Alexan-
der his fon without intermiſſion ended.
Of POETRY."
Defin. A Poet was called Vates, which is as much
as Divine Forefeer, or Prophet: and of this word
Carmina, which was taken for Poefy, came this
word Charm, because it is a divine inchantment to
the fenfes, drawing them by the fweetness of delight-
ful numbers to a wondrous admiration. Ariftotle
calleth Poetry an art of imitation.
W
virtue.
WITTY Poems are fit for wife heads, and
examples of honour of fuch as triumph in
Think
бо
ANTIQUITY; Or,
Think thyſelf to be a good Orator and Poet,
when thou canft perfuade thyself to do that which
thou oughteſt.
A King ought now and then to take pleaſure
in hearing and reading of comedies: becauſe
thereby he may perceive and hear many things
done in his realm, which otherwife he fhould not
know. Juv.
Poetry quickneth the wit, fweetneth the dif-
courfe, and tickleth the ear.
Poetry applied to the praiſes of God knitteth
the foul unto him, foundeth the fenfes, modera-
teth griefs, and tempereth hatred. Guevara.
Art is taught by art, but Poetry only is the
gift of God.
As the feal leaveth the impreffion of his form
in wax; fo the learned Poet engraveth his paf-
fions fo perfectly in men's hearts, that the hearer
almoft is transformed into the author.
A corrupt fubject defraudeth Poetry of her due
praiſe.
A true Poet in his lines forgetteth profane
pleaſure, but approveth doctrine.
Love heateth the brain, and anger maketh a
Poet. Juvenal.
Poetry is another nature, making things feem
better then they are by nature.
Impious Poets make themſelves contemptible.
It was written of Socrates that he was ill-brought
up to Poetry, becauſe he loved the truth.
He which firft invented the Iambick verfify-
ing, to bite and quip, was the firſt that felt the
fmart thereof.
Eafe is the nurſe of Poetry. S. P. S.
Poets are born, but Orators are made.
Of
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61
Of ADMIRATION.
Defin. Admiration is a paffion of the foul, which by
a fudden apprehenfion exalteth the powers, and
makes them as in a trance fleeping in judgment of
the preſent object, thinking all things to be won-
derful that it beholdeth.
THE
HEY are unfortunate princes, that neither
will be taught to admire themſelves, nor
wonder at their faults.
Pet.
In vain is he fortified with terror, that is not
guarded with Love and Admiration.
They ſhould lift to do leaft that may do what
they will, either in art or admiration.
He that will lofe a friend to be rid of a foe,
may be admired for his policy, but not for his
charity
Princes for all their admirations, buy their
quiet with wrongs.
It is better for a few eyes to make a little river,
than for all fights to infer an admiration.
Realms get nothing by change, but perils and
admiration.
Depth of words, height of courage, and large-
nefs of magnificence get admiration,
Some by admiring other men's virtues, become
enemies to their own vices. Bias.
Wiſdom doth prefer and admire the unjuſt
peace before the jufteft war.
It is a fign of a malicious mind, not to admire
the man that is worthy of admiration. Marc.
Aurel.
He that from a man of ftrength and admiration
takes away his right, augmenteth his ftrength,
and gives him more right.
F
Over-
62
ANTIQUITY; Or,
Over-ſhadowing providence blinds the fharp-
eſt and moſt admired councels of the wife, that
they cannot difcern their nakedneſs. Hermes.
Admire with love, and love with joy in the
midft of woe. S. P. S.
Ill-perfuading want, wronged patience, loofe-
nefs and force, are the breeders of civil wars and
admiration.
Men wholly uſed to war, wonder at the name
of peace.
They which are brought up in admiration and
blood, think it beft fiſhing in troubled waters.
The weather-like vulgar are apt to admire every
thing, and ready to turn as often as the tide.
Secrat.
It were a wonder beyond wonder, if injuftice
ſhould keep what impiety hath gotten.
An eaſy-yielding zeal quickly is overcome with
admitting of gravity's eloquence.
It is no wonder that the armed power doth ei-
ther find right, or make right; for what may he
not, that may what he will?
Of SCHOOLS.
Defin. A School is the nurſery of Learning, or the
Storeboufe from whence the Mind fetcheth Inftruc-
tions and Riches, adorning the Soul with mental
Virtues and divine Knowledge.
T
"Yranny is vile in a School- maſter: for youth
fhould rather be trained with courteſy than
compulfion.
Becauſe youth by nature is wild, therefore
fhould School-mafters break them by gentleness.
That Child is grofs-witted, which being
throughly School-taught, continues ſtill barba-
rous.
Women
The WISE INSTRUCTER. 63
Women prove the beft School-mafters, when
they place their delight in inftructions.
Women ought to have as great intereſt in
ſchools as men, though not fo foon as men; be-
cauſe their wits being more perfect, they would
make men's reputations leſs perfect.
Two things are to be regarded in Schools, and
by School-maſters: first, wherein children muſt
be taught; next, how they fhould be taught.
Grammer is the door to fcience, whereby we
learn to fpeak well and exactly.
Education is a ſecond nature, and the princi-
ples learnt in Schools the beſt education.
The nature of man is like a pair of balances
guided by School-rules and cuftom.
If the royaleft-born creature have not his na
ture refined with School-rudiments, it is grofs
and barbarous.
A phyfician's ftudy is the ſchool of philofophy.
Mufonius.
Nature not manured with knowledge, bring-
eth forth nothing but thiftles and brambles.
Nature in fome fort is a School of decency,
and teacheth rules of honeft civility.
The beſt wiſdom is to know a man's felf: and
learning and Schools firft bring that knowledge.
Man's nature, being the inftinct and inclina-
tion of the fpirit, is better by School-rudiments.
The want of School-doctrine is the firſt cor-
ruption of nature.
4
Lions are tamer than men, if doctrine did not
bridle them.
Schools tame nature, and tamed nature is
fect virtue.
per-
Every good beginning cometh by nature, but
the progrefs by School-education.
Courage
64
ANTIQUITY; Or,
Courage and greatneſs is as much afpired to in
Schools as from nature.
Of IGNORANCE.
Defin. Ignorance is that defect which caufeth a man
to judge evil of things, to deliberate worse: not to
know how to take the advantage of prefent good
things, but to conceive ill of whatsoever is good
in man's life.
I
T proceedeth of a light judgment to credit all
things that a man heareth, and to do all things
that he feeth, Socrat.
Ignorance hath the boldeſt face.
To abound in all things, and not to know the
ufe of them, is plain penury.
It is a great fhame for an old man to be igno-
rant in the knowledge of God's law.
Idleneſs engendreth ignorance, and ignorance
engendreth error.
There is nothing worſe than to live beaftly,
and out of honeft order; and the greateft and
moſt evident caufe thereof is the fin of ignorance,
which is an utter enemy to knowledge. Plato.
Through want of wit cometh much harm, and
by means of ignorance much good is left un-
done.
Where there is no capacity, there perfuafions
are in vain. Socrates.
To rule without regard, to urge without rea-
fon, and to laugh immoderately, are manifeſt ſigns
of ignorance.
Ignorance in adverfity is a bleffing, in profpe-
rity a fcorn, in ſcience a plague.
He that knoweth not how much he feeketh,
doth not know when to find that which he lack-
eth.
There
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65
There can be no greater ignorance than pre-
fumption.
Ignorance is no excufe for faults, fith we have
power of knowledge,
It is better to be unborn than untaught, for
ignorance is the root of misfortune. Plato.
Ignorance is never known to be ignorance, till
it be matched with knowledge.
The ignorant man hath no greater foe than his
own ignorance; for it deftroyeth where it liveth.
Laftan.
He is but an ignorant muſician, that can fing
but one fong; but he is more accurſed that know-
eth no virtue.
Ignorance is a dangerous and ſpiritual poifon,
which all men ought warily to fhun. Greg.
Ignorance is a ſickneſs of the mind, and the
occafion of all errors.
The foul of man receiving and comprehending
the divine underſtanding, conducteth all things
rightly and happily; but if fhe be once joined
with ignorance, fhe worketh clean contrary: and
the underſtanding is unto the foul as the fight to
the body. Auguſt.
From their lewd mother Ignorance iffue two
daughters, falfhood and doubt.
Ignorance believeth not what it feeth.
He that is ignorant in the truth, and led about
with opinions, muft needs err.
Ignorance is a voluntary misfortune.
Ignorance is the mother of error.
The harder we recover our health, becauſe we
were ignorant that we were fick.
From fmall errors, not let at the beginning,
fpring oft-times great and mighty miſchiefs.
F 3
The
66
ANTIQUITY; Or,
The chiefeft caufe and beginning of error is,
when men imagine thofe things to pleaſe God,
which pleaſe themſelves; and thofe things to dif
pleaſe God, wherewith they themselves are dif
contented.
An error begun is not to be overcome with
violence but with truth.
Cuſtom though never ſo ancient without truth,
is but an old error. Cyprian.
He that erreth before he knows the truth,
ought the fooner to be forgiven. Cyprian.
A willful-minded man is fubject to much error.
Of GOODNESS.
Defin. Goodness is that which includeth in itſelf a
dignity that favoureth of God and his works, having
a perpetuity and ftedfastness of godly fubftance.
G
Oodnefs in general makes every one think
the ſtrength of virtue in another, whereof
they find the affured foundation in themſelves.
Plato.
As oft as we do good, we offer facrifice.
It is too much for one good man to want.
A man may be too juft and too wife, but never
too good. Socrat,
The humour of youth is ever to think that
good, whofe Goodneſs he feeth not.
There is no good unlefs it be voluntary.
A good man's wiſh is fubftance, faith and fame;
Glory and grace according to the fame.
A man is not to be accounted good for his age,
but for his charitable actions.
He may worthily be called good, who maketh
other men fare the better for his goodneſs.
Thou canst not be perfectly good when thou
hateft
་
The WISE INSTRUCTER. 67
hateſt thine enemy; what ſhalt thou then be when
thou hateſt him that is thy friend? Socrates.
There is no greater delectation and comfort to
a good man, than to be feen in the company of
good men. Plato.
The farther a good man is known, the farther
his virtues ſpread, and root themſelves in men's
hearts and remembrance.
Whatſoever is right and honeft and joined
with virtue, that alone is good.
He that is mighty is not by and by good; but
he that is good is prefently mighty. Ifocrates.
The Goodneſs that proceedeth from an ignor-
ant man, is like the herbs that grow upon a
dunghill.
Riches will decay, profperity may change: but
Goodnefs doth continue till death.
The more our Grace and Goodnefs doth in-
creaſe, the more our fouls addrefs themſelves to
God. Bafil.
As God is all Goodneſs, fo loveth he all good
things, as righteouſneſs and virtue; and hateth
vice and wickedness.
The Goodneſs of the foul is the moſt principal
and chiefeft Goodneſs that can be. Plato.
Of COMFORT.
Defin. Comfort is an eafe, help, or confolation in our
troubles and adverfities, which difburthening the
mind, reftores it to calm and quiet patience.
Co
Omfort in extremity healeth many wounds,
pacifieth the diſcontented heart, and govern-
eth the mind.
Troubles are but inftructions to teach men wit:
for by them thou mayeft know falfhood from
faith,
68 ANTIQUITY; Or,
faith, and thy trufty friend from thy traiterous
foe.
Deſpair not when all worldly means are done :
for God will raiſe thee, if thou truft in him. Auguft.
Grieve not at afflictions, for they are the rods
wherewith God beateth his children.
There is nothing grievous, if the thought make
it not fo.
Art thou backbited? rejoyce, if guiltlefs; if
guilty, amend.
Be not diſcontented at the loſs of children, for
they were born to die.
There is nothing the world can take away, be-
cauſe the world giveth nothing: fame perifheth,
honours fade, wealth decayeth: only true riches
is our conſtancy in all cafualties. Aurel.
All things are vanity which are under the fun,
all things continual labour and travel: what hath
a man to mourn for then, when all things he can
loſe in this life are but fading and miferable?
That comfort is vain that taketh not away the
grief. Plato.
To a mind afflicted with forrow, the beft re-
medy is, to defer counſel until the party be more
apt to take confolation. Marc. Aurel.
Let not forrow over much moleft thee; for
when thou haft wept thy worst, grief muſt have
an end.
Wrong is the trial of thy patience.
Sickneſs is the prifon of the body, but comfort
the liberty of the foul. Plato.
The beſt comfort to a mifer is, to behold the
overflow of his wealth.
The fufpectlefs, the temperate, and the wife
men are never uncomfortable.
By
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69
By forrow the heart is tormented; by comfort,
when it is half dead it is revived.
Sad fighs write the woes of the heart; and kind
ſpeeches comfort the foul in heavineſs.
Affurance puts away forrow, and fear poiſons
comfort. Stobæus.
He that will be truly valiant, muſt neither let
joy nor grief overcome him: for better not to be,
than to be a bond-flave to paffion.
He that coveteth comfort without forrow, muft
apply his wit in following wiſdom.
To friends afflicted with forrow, we ought to
give remedy to their perfons, and confolation and
comfort to their heart.
The multiplying of comfort is the affwaging
of cares.
Solon.
In the midſt of all thy cares let this be thy
chiefeſt Comfort; hard things may be mollified,
ftraight things may be loofened, and little things
fhall never grieve him that can handfomely bear
them.
Sorrow feldom taketh place in him that ab-
ſtaineth from four things: that is, from haſtineſs,
wilful frowardnefs, pride, and floth.
Of PATIENCE.
Defin. Patience is an habit that confifteth in fuftain-
ing ftoutly all labours and griefs for the love of
bonefty: it is that excellent good thing that keepeth
the tranquillity of our ſpirit as much as may be in
adverfities: and not to complain of that which
is uncertain.
Atience is a voluntary adventuring of hard
things for the defire of virtue. Socrates.
The remedy of injuries is, by continual pati-
ence to learn to forget them. Pub.
He
70
ANTIQUITY; Or.
He is worthy to be counted courageous, ſtrong
and ſtout, who doth not only with patience fuffer
injuries, rebukes and diſpleaſures done unto him,
but alſo doth good againſt thoſe evils. Arift.
Better it is to offer thyfelf in triumph, than to
be drawn to it by difhonour Appian.
It is a ſpecial fign of heroical magnanimity to
deſpiſe light wrongs, and nothing to regard mean
adventures.
It is good to forbear to talk of things needlefs.
to be ſpoken: but it is much better to conceal
things dangerous to be told.
Patience is ſo like fortitude, that it ſeemeth fhe
is either her ſiſter or her daughter.
The common fort do take revenge for their
credit: but noble minds forgive for their virtue.
Patience without Comfort brings peril of con-
fumption.
It is a pleaſent tarrying that ſtayeth from evil
doing.
The end of patience is the expectation of
promiſes.
That is to be born with patience, which can-
not be redreffed with carefulneſs.
It is not merit to fuffcr perfecutions, if we have
no patience therein.
It is more fafety to forget an injury, than to
revenge it. Aurel.
The ſweeteſt falve for mifery is Patience, and
the only medicine for want is content.
Patience is the beſt falve againſt love and for-
tune.
To fuffer infirmities, and diffemble mifhap;
the one is the office of a conftant fick man, the
other of a conſtant ſtatefiman.
To
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Zİ
To be diſcreet in profperity, and patient in ad-
verfity, is the true motion and effect of a virtuous
and valiant mind. Cicero.
Quintus Fabius, after he had been Conful, dif-
dained not to march under the enfigns of other
Confuls.
Patience being oft provoked with injuries,
breaketh forth at laft in fury.
It is good for good men to wifh the beft, to
think upon the worst, and patiently to fuffer what-
foever doth happen.
Humility, patience, and fair ſpeech, are the
pacifiers of wrath and anger.
He feemeth to be perfectly patient, that in his
fury can fubdue his own affections.
Patience and Perfeverance are two proper notes
whereby God's children are truly known from hy-
pocrites, counterfeits, and diffemblers. Auguft.
In fuffering of afflictions Patience is made more
ſtrong and perfect.
The troubles that come of neceffity, ought to
be born with boldneſs and good courage.
The beſt way for a man to be avenged, is to
contemn injury and rebuke, and to live with fuch
honefty and good behaviour, that the doer of
wrong fhall at last be aſhamed thereof, or at the
leaft loſe the fruit of his malice; that is, he fhall
not rejoice, nor have glory of the hindrance and
damage. Plato.
Of FRIENDSHIP.
Defin. Friendſhip is a perpetual community of will,
the end whereof is fellowſhip of life; and it is
framed by the profit of a long continued love.
Friendship is alſo an inveterate and ancient love,
wherein is more pleasure than defire.
Friend-
72
ANTIQUITY; Or,
Riendſhip is a perfect coníent of things ap-
pertaining as well unto God as to man, with
benevolence and charity.
Friendſhip in good men is a bleffing, and ſtable
connexing of fundry wills, making of two perfons
one, in having and fuffering: and therefore a
friend is properly called a fecond felf, for that in
both men is one mind and poffeffion; and that
which is more, a man rejoiceth more at his
friend's good fortune than he doth at his own.
True and perfect Friendship is to make one
heart and mind of many hearts and bodies.
It is the property of true friends to live and
love together: but feigned friends fly from a man
in time of trial.
Friendſhip judgeth without partiality, and af-
fection winketh at apparent follies.
A friend's love cannot be recompenced with
riches, when for his friend he putteth his life in
jeapordy.
To diffuade a man in a courſe of honour, were
not the part of a friend; and to ſet one forward
in folly, is no difcretion in a man.
Friends meeting after long abfence, are the
ſweeteſt flowers in the garden of true affection.
The love of men to women is a thing common
and of courſe; but the friendſhip of man to man
is infinite and immortal. Plato.
The fellowship of a true friend in mifery is al-
ways fweet, and his counfels in profperity are
always fortunate.
Friendſhip being an equity of reciprocal good
will, is of three kinds, the one of neighbourhood,
the other hoſpitality, the laſt love. Ariſt.
Love is confirmed either by gifts, or ſtudy of
virtue :
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73
virtue then groweth it from a paffion to à per-
fect habit, and fo leaveth the name of love, and
is called Friendſhip; which no time can violate.
We ought to ufe a friend like gold, to try him
before we have need.
He is a true friend, whofe care is to pleaſure
his friend in all things, moved thereunto by a
meer good-will which he beareth unto him. Arift.
It is no fmall grief to a good nature to try his
friend. Eurip.
To beg a thing at a friend's hand, is to buy it.
Perfect amity confifteth in equality and agree-
ing of the minds.
A friend unto a friend neither hideth fecret,
nor denieth money.
The want of friends is perilous, but fome
friends prove tedious.
The words of a friend joined with a true affec-
tion give life to the heart, and comfort to a care-
oppreffed mind. Chilo.
No deſigning man can be a true friend.
Friends ought always to be tried before they
are trufted; left fhining like a carbuncle, as if they
had fire, they be found when they be touched to
be without faith.
Good-will is the beginning of friendſhip, which
by uſe cauſeth friendſhip to follow.
If thou defireft to be thought a friend, it is ne-
ceffary that thou do the works that belong unto a
friend.
Among friends there fhould be no cauſe of
breach; but with a diffembler no care for recon-
ciliation.
He is a friend indeed that lightly forgetteth his
friend's offence.
G
Proud
74
ANTIQUITY, Or,
Proud and ſcornful people are perilous friends.
Friendſhip ought to be founded on equalneſs :
for where equality is not, Friendship cannot long
continue. Cicero.
Where true friends are knit in love, there for-
rows are ſhared equally.
Friends muſt be uſed as muſicians tune their
ftrings, who finding them in difcord do not break
them, but rather by intention or remiffion frame
them to a pleaſant confent.
In muſick there are many diſcords, before they
can be framed to a Diapafon: and in contracting
of good will, many jars before there be eſtabliſh'd
a true and perfect friendſhip.
A friend is in proſperity a pleaſure, in adver-
fity a folace, in grief a comfort, in joy a merry
companion, and at all times a ſecond ſelf.
A friend is a precious jewel, within whoſe bo-
fom he may unload his forrows, and unfold his
fecrets.
As fire and heat are infeparable, fo are the
hearts of faithful friends. Arift.
He that promifeth ſpeedily, and is long in per-
forming, is but a flack friend.
Like as a phyſician cureth a man fecretly, he
not ſeeing it ſo ſhould a good friend help his
friend privately, when he knoweth not thereof.
The injury done by a friend is much more grie-
vous than the wrongs wrought by an enemy.
Friendſhip is given by nature for help to vir-
tue, not for a companion of vices.
Friendſhip ought to reſemble the love between
man and wife, that is, of two bodies to be made
one will and affection.
The property of a true friend is, to perform
more
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75
more than he promifeth; but the condition of a
diffembler is, to promife more than he meaneth
to perform.
Great proffers are meet to be uſed to ftrangers,
and good turns to true friends.
If thou intendeft to prove thy friend, ftay not
till need and neceffity urgeth thee; left fuch trial
be not only unprofitable and without fruit, but
alſo hurtful and prejudicial.
The opinion of virtue is the fountain of friend-
ſhip.
Feigned friends refemble crows, that fly not
but toward fuch places where there is ſomething
to be fed upon.
He that feeketh after a fwarm of friends, com-
monly falleth into a wafp's neft of enemies.
Friendſhip oftentimes is better than confangui-
nity.
A friendly admonition is a special point of true
friendſhip.
It is beft to be praiſed of thoſe friends that will
not fpare to reprehend us, when we are blame-
worthy.
He that will not hear the admonition of a
friend, is worthy to feel the correction of a foe.
He which goeth about to cut off friendship,
doth even as it were go about to take the Sun
from the world. Cicero.
There is no more certain token of true friend-
ſhip, than is conſent and communicating of our
cogitations with another. Cicero. 10
Unity is the effence of amity.
3.
He that hath no friend to comfort him in his
neceffity, lives like a man in a wilderneſs, ſubject
to every beaſt's tyranny. Bias.
tyranny 2
Believe
76
ANTIQUITY; Or,
Believe after trial, and judge before friendſhip.
The fault which thou fuffereft in thy friend,
thou committeſt in thy ſelf.
Shew faithfulneſs to thy friend, and equity to
all men. Protag.
No wife man will chufe to live without friends,
although he have plenty of worldly wealth.
Though a wife man be contented and fatisfied
with himſelf; yet will he have friends, becauſe he
will not be deftitute of fo great a virtue.
There be many men that want not friends and
yet lack true friendſhip.
Never admit him for thy friend, whom by
force thou haſt brought into ſubjection.
He is not meet to be admitted as a faithful
friend, who is ready to enter amity with every one.
Admit none to be thy friend, except thou firſt
know how he hath dealt with his other friends
before; for look how he hath ſerved them, fo will
he likewife deal with thee.
The agreement of the wicked is eaſily upon a
fmall occafion broken, but the friendſhip of the
virtuous continueth forever. Hermes.
As mighty floods, by how much they are bro't
into ſmall rivers, by fo much they lofe of their
ftrength: fo friendship cannot be amongſt many
without abating the force thereof. Plato.
Be flow to fall into friendſhip; but when thou
art in, continue firm and conftant.
Of TEMPERANCE.
Socrates
Defin. Temperance is that light which driveth away
round about her the darkness and obſcurity of paf-
fion: She is of all the virtues most wholesome; for
The pre, erveth both publickly and privately human
fociety,
The WISE INSTRUCTER. 77
fociety, he lifteth up the foul miferably thrown
down in vice, and restoreth her again into ber
place. It is alfo a mutual confent of the parts of
the foul, caufing all diforder and unbridled affecti-
ons to take reaſon for a rule and direction.
TE
Emperance calleth a man back from grofs
affections and carnal appetites, and letteth
him not to exceed, neither in fooliſh nor in un-
godly forrowing. Solon.
A young man untemperate and full of carnal
affection, quickly turneth the body into age and
feeble infirmities. Anaxagoras.
He cannot commend temperance that delight-
eth in pleaſure, nor love government that liketh
riot.
Conftancy and temperance in our actions make
virtue ftrong.
Men muſt eat to live, and not live to eat.
In private families continence is to be praiſed;
in publick offices, dignity.
Intemperance is the fountain of all our pertur
bations.
The pride of the fleſh is to be curbed and re-
ftrained with the ſharp bit of abftinence. Arift.
The moderation of the mind is the felicity
thereof.
Frugality is the badge of difcretion; riot of in-
temperance.
He that is not puffed up with praife nor afflic-
ted with adverſities, nor moved by flanders, nor
corrupted by benefits, is fortunately temperate.
He that fixeth his whole delight in pleafure,
can never be wife and temperate.
Temperance by forbearing to be revenged re-
concileth our enemies, and by good government
conquers them.
G 3
Temperance
78
ANTIQUITY; Or,
Temperance is rich in moſt loffes, confident in
all perils, prudent in all affaults, and happy in
itſelf. Her.
It is not Temperance which is accompanied
with a fearful mind: but that is true Temperance
where the heart hath courage to revenge, and
reafon power to reſtrain the heart.
Trim not thy houſe with tables and pictures,
but paint and gild it with Temperance; the one
vainly feedeth the eyes, the other is an eternal
ornament which cannot be defaced. Epictetus.
Temperance is ſo called, becauſe it keepeth a
mean in all thoſe things which belong to the de-
lighting of the body. Ariſt.
Temperance crieth, Ne quid nimis. Solon.
The parts of Temperance are modeſty, ſhame-
facedneſs, abftinence, continency, honefty, mo-
deration, fparingneſs and ſobriety. Plato.
Juſtice may not be without Temperance, be-
cauſe it is the chief point of a juft man to have his
foul free from perturbations.
Heroical virtues are made perfect by the mix-
ture of Temperance and Fortitude; which fepe-
rated become vicious.
A temperate man which is not couragious,
quickly becometh a coward and faint hearted.
Temperance is the mother of all duty and.
honeſty.
In Temperance a man may behold modeſty
without any perturbation of the foul.
Temperance compelleth men to follow reafon,
bringeth peace to the mind, and mollifieth the
affections with concord and agreement. Socrates.
He is worthy to be called a moderate perfon,
who firmly governeth and bridleth (through rea-
fon)
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79
fon) the Vice of ſenſuality, and all other grofs af-
fections of the mind. Aurel.
Of
INNOCENCY.
Defin. Innocency is an affection of the mind fo well
framed, that it will hurt no man either by word
or deed, a tower of brafs against flanderers, and
the only balm or cure of a wounded name, ſtrength-
ening the confcience, which by it knoweth its own
purity.
TH
a
HERE can be no greater good than inno-
cency,nor worſe evil than a guilty conſcience.
The innocent man is happy, though he be in
Phalaris's bull.
Great callings are little worth, if the mind be
not content and innocent.
The heart pricked with defire of wrong, mak-
eth fick the innocency of the foul.
Riches and honour are broken pillars, but in-
nocency is an unmoving column.
Innocency and prudence are two anchors, that
cannot be torn up by any tempeſt.
Innocency will be your beft guard, and your
integrity will be a coat of mail unto you.
Innocency to God is the chiefeft incenfe: and
a confcience without guile is a facrifice of the
ſweeteſt favour. Aug.
Innocency, being ſtopped by the malignant,
taketh breath and heart again to the overthrow
of her enemies. Cicero.
As fire is extinguished by water, fo innocency
doth quench reproach.
Of all treaſures in a common-wealth, the inno-
cent man is moft to be eſteemed.
Innocency is in fome fort the effect of regene-
ration. Bern.
Religion
80
ANTIQUITY; Or,
Religion is the foul of Innocency, moving in
an unſpotted conſcience.
Innocency is built upon divine reafon.
Human happinefs confifteth in Innocency of
the foul and uncorrupt manners.
All Innocency confifteth in mediocrity, as all
vice doth in exceſs.
Innocency is a good which cannot betake a-
way by torment. Marc. Aurel.
Innocency is the moſt profitable thing in the
world, becauſe it maketh all things elfe profitable.
Innocency, Palm-like, groweth in deſpite of
oppreffion.
Beauty is a flower foon withered, health is foon
altered, ftrength by incontinence abated; but In-
nocency is divine and immortal.
Innocency is an affured comfort, both in life
and death.
The fear of death never troubleth the mind of
an innocent man. Cicero.
Age breedeth no defect in Innocency, but In-
nocency is an excellency in age..
Nature, reafon and ufe, are three neceffary
things to obtain Innocency by. Laitan.
Of KINGS.
J
Defin. Kings are the fupreme governors and rulers
over States and Monarchies, placed by the hand of
God, to figure to the world his almighty power.
If they be virtuous they are the blefings of the
realm; if vicious, fcourges allotted for their fub-
jects iniquities.
TH
HE Majefty of a Prince is like the light-
ning from the East; and the threats of a
King like the noiſe of thunder.
Kings
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81
Kings have long arms, and rulers large reaches.
The life of a Prince is the rule, the ſquare, the
frame and form of an honeft life; according to
which their fubjects frame the manner of
their lives, and order their families; and rather
from the lives of Princes do fubjects take their
patterns and examples, than from their laws.
Subjects follow the example of their Princes,
as certain flowers turn according to the fun.
Horace
Princes are never without flatterers to feduce
them, ambition to deprave them, and defires to
corrupt them. Plato.
It belongeth to him that governerh, to be
learned, the better to know what he doth; wife,
to find out how he ought to do it; difcreet, to
attend and take opportunity; and refolute in the
action of juftice, without corruption or fear of
any.
It is neceffary for Princes to be ſtout, and alſo
rich that by their ftoutnefs they may protect
their own, and by their riches reprefs their ene-
mies
:
It is better for a Prince to defend his own coun-
try by Juſtice, than to conquer anothers by Ty-
ranny.
That Prince who is too liberal in giving his
own, is afterwards through neceffity compelled
to be a Tyrant, and to take from others their
right.
As Princes become Tyrants for want of riches,
ſo they become vicious through abundance of
treaſure.
Plu.
When an unworthy man is prefered to pro-
motion, he is prefered to his own ſhame.
The
82
ANTIQUITY; Or,
The Prince that is feared of many, muſt of
neceffity fear many.
The word of a Prince is faith royal.
Princes muſt not meaſure things by report, but
by the way of confcience. Socrat.
It behoveth a Prince or Ruler to be of fuch
zealous and godly courage, that he always fhew
himſelf to be a ſtrong wall for the defence of the
truth.
The Prince's palace is like a common fountain
or fpring to his city or country; whereby the
common people by the cleannefs thereof be long
preferved in honefty, or by the impurenefs there-
of are with fundry vices corrupted.
A King ruleth as he ought, a tyrant as he liſt-
eth; a King to the profit of all, a tyrant only to
pleaſure a few. Arift.
A King ought to refrain the company of vici-
ous perfons for the evil that they commit in his
company is accounted his. Plato.
Rulers do fin more grievously by example than
by act; and the greater governances they bear,
the greater account they have to render, if in
their own precepts and ordinances they be found
negligent.
Not only happy, but alſo moſt fortunate is that
Prince, that for righteoufnefs of juſtice is feared,
and for his goodnefs beloved.
The greater that a Prince is in power above.
others, the more he ought to excel in virtue a-
bove others.
When Princes moft greedily do profecute vi-
ces, then their enemies are bufy in weaving fome
web of deadly danger. Olaus.
Princes by charging their kingdoms with un-
juſt
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83
juft Tributes, procure from their Subjects a wil-
ful denial of due and moſt juſt payments.
He that poffeffeth an Empire, and knoweth
not how to defend it, may loſe his poffeffion be-
fore he knows who offended him.
It little profiteth a Prince to be Lord of many
Kingdoms, if on the other part he become bond-
flave to many vices.
It appertaineth unto Princes, as much to mo-
dorate their own pleaſures, as to give orders for
matters of importance.
Children born of Kings are compoſed of pre-
cious mafs, to be feperated from the common
fort, Plat.
Malice and vice taking their full ſwing through
the career of the power and liberty which wick-
ed Princes yield unto them, do puſh forward e-
very violent
pffion, make every little cholar turn
to murther or baniſhment, and every regard and
love to rape and adultery, and covetoufneſs to
confifcation.
A kingdom is nought elfe than care of ano-
ther's fafety: For Antiochus told his fon Demetrius
that their kingdom was a noble ſlavery.
Self-love is not fit for Princes, nor Pride an
ornament meet for a Diadem.
Kings and Princes do loſe more in the opinions
they hold, than in the reaſons they uſe.
It is no lefs difcredit. to a Prince to have de-
ſtroyed many of his fubjects, than it is to a Phy-
fician to have killed many of his Patients.
Kings, as they are men before God, ſo are they
Gods before men. Laftan.
It is very requifite that the Prince live accord-
ing to that law himſelf, which he would have ex-
ecuted upon others. Archi.
It
84
ANTIQUITY; Or,
It becometh a King to take good heed to his
Counſellors, in noting who footh his lufts, and
who intend the publick profit; for thereby ſhall
he know the good from the bad. Plutarch.
The ſtrength of a Prince is the friendſhip and
love of his people.
That King fhall beft govern his Realm, that
reigneth over his People, as a father doth over
his children. Agefil
So great is the perfon and dignity of a Prince,
that in ufing his power and authority as he ought,
he being here among men upon earth, reprefent-
eth the glorious eftate and high Majefty of God
in Heaven. Amb.
It is requifite for all thoſe who have rule and
governance in a common-weal under their Prince,
to know the bounds of their ſtate, and the full
effect of their duty; that by executing juſtice they
may be feared; and by fhewing mercy, they may
be loved. Laitan.
It is requifite for Princes to place fuch men in
authority as care leaſt for it; and to keep them
from government that prefs forward to it.
Except wife men be made governors, or go-
vernors become wife men, mankind fhall never
live in quiet, nor virtue be able to defend herſelf.
Plato.
He that would be a ruler or governor muft
firft learn to be an obedient fubject; for it is not
poffible for a proud and coveteous minded fub-
ject to become a gentle and temperate governor.
Alex. Severus.
When rule and authority is committed unto a
good man, he doth thereby publiſh his virtue,
which before lay hid, but being committed to
an
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85
an evil man, it miniftreth boldnefs and licence to
him, to do that evil which before he durft not do.
Of NOBILITY..
Defin. Nobility is a glittering excellency proceed-
ing from Ancestors, and bonour which cometh from
ancient Lineage and Stock: It is alſo a Praiſe that
proceedeth from the deferts of our Elders and Fore-
fathers. And of this nobleness there are three
Sorts: The firſt bred of Virtue and excellent Deeds;
the Second proceedeth from the Knowledge of honeft
Dicipline and two Sciences; the third cometh from
the Scutcheons and Arms of our Anceſtors, or from
Riches.
N
Obility is of more antiquity than poſſeſſions.
Cicero.
The time of our life is fhort, but the race of
Nobility and Honour everlaſting. Cicero.
Nobleneſs of birth is either univerfal, or parti-
cular: The firſt, to be born in noble and famous
countries: the latter, to come of noble Progeni-
tors. Arift.
Nobility is beſt continued by that convenient
means whereby it rofe.
He is not to be held forNoble that hath much,
but he that giveth much.
It is requifite for him that is Noble born to
take heed of flatterers; for they will be ready
daily to attend his perſon for profit's fake.
Nobility is a title quickly loft: For if riches
forfake it, or virtue abandon it, it ftraitway be-
cometh as a thing that had never been.
Whatſoever thy Father by his worthineſs hath
deferved, belongs not to thee, it is thine own
defert that muſt make thee noble.
H
Virtue
86
ANTIQUITY; Or,
Virtue and Noblenefs can never be ſeen in a
man, except he firft put away his vices.
He that defendeth his Country by the fword,
deferveth honour; but he that maintaineth it in
peace, meriteth more honour.
The Nobility which we receive from our an-
ceſtors, becauſe it cometh not from ourſelves, is
ſcarcely to be counted our own.
To come of noble parentage, and not to be
endowed with noble qualities, is rather a defama-
tion than a glory.
Noble perfons have the beſt capacities. For
whether they give themſelves to goodneſs or un-
gracioufnefs, they do in either of them fo excel,
as none of the common fort of people can come
any thing nigh them. Cicero.
True Nobility confifteth not in dignity, line-
age, great revenues, lands or poffeffions; but in
wifdom, knowledge and virtue, which in man is
true Nobility, and that Nobility bringeth man to
dignity.
True Nobility is not after the vulgar opinion of
the common people, but is the only praife and
furname of virtue.
Of HONOUR.
Defin. Honour is a Paffion of the Soul, a mighty
Defire, naturally coveted of all Creatures, yet many
times miſtaken, by unacquaintance with virtue.
H
Onour and glory labour in miftruft, and are
born Fortune's bond-flaves.
Honour is the firſt ſtep to diſquiet, and domi-
nion is attended with envy. Guevar.
The faith of a Knight is not limited by value,
but by honour and virtue.
Honour
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87
Honour is the fruit of virtue and truth.
Honour, glory and renown is to many perfons
more ſweet than life.
It is the chiefeft part of Honour for a man to
join to his high office and calling, the virtue of
affability, lowlinefs, tender compaffion and pity:
for thereby he draweth unto him, as it were by
violence, the hearts of the multitude. Olaus
Magnus.
The greater the perfons be in authority that
commit an offence, the more foul and filthy is
the fault.
It better becometh a man of Honour to praiſe
an enemy, than his friend.
Happy is that country whofe captains are gen-
tlemen, and whofe gentlemen are captains.
Honour is no privilege againſt infamy.
A man ought not to think it honour for him-
felf to hear or declare the news of others, but
that others fhould declare the virtuous deeds of
him.
To attain to Honour, Wiſdom is the Pole-
ſtar; and to retain it, Patience is neceffary.
The next way to live with Honour and die
with Praiſe, is to be honeft in our defires, and
temperate in our tongues.
The conditions of Honour are fuch, that fſhe
enquireth for him fhe never faw, runneth after
him that flies from her, honourshim that eſteems
her not, demandeth for him that wills her not,
giveth to him that requires her not, and truſteth
him whom. fhe knoweth not.
Noblemen enterprifing great things, ought not
to employ their force as their own mind willeth,
but as Honour and reafon teacheth. Niphus.
High
88 ANTIQUITY; Or,
High and noble hearts, which feel themſelves
wounded, do not fo much efteem their own pain,
as they are angry to fee their enemies rejoice.
The captain which fubdueth a country by en-
treaty, deferveth more honour than he that over-
cometh it by battle.
Honour without quiet hurteth more than it
doth profit.
He that regards his reputation, muft fecond all
things to his Honour.
The heavens admit but one Sun, and high
places but one Commander.
Men in authority are eyes in a State, accord-
ing to whoſe life every private man applieth his
manner of living.
It is not the place that maketh the perſon, but
the perfon that maketh the place honourable.
Cicero.
There is more Honour purchaſed in pleaſuring
a foe, than in revenging a thouſand injuries.
Where hate bears fovereignty, Honour hath
no certainty.
Honour is brittle, and riches are bloffoms,
which every froft of fortune cauſeth to wither.
Better it is for the honourable to be praiſed for
many foes foiled, than for many barns filled.
A man having Honour, and wanting wifdom,
is like a fair tree without fruit.
Of LIBERALITY.
Defin. Liberality is an excellent Ufe of thofe Benefits
which God putteth into our Hands, for the fuccour-
ing of many: Which Virtue is altogether joined
with Justice, and ought to be guided by Modera-
tion and Reaſon.
Bounty's
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89
Ounty's beſt honour is to help the poor; and
happineſs, to live in good men's thoughts.
True bounty is never tied to ſuſpect.
Liberality is approved by two fountains, the
one is a fure judgment, the other is an honeft
favour.
That man is only Liberal, which diſtributeth
according to his fubftance, and where it is moſt
needful. Thales.
The whole effect of bounty is in love.
Who in their bounty do begin to want, fhall
in their weakneſs find their friends and foes.
He is called a liberal man, which according
to his revenues giveth freely, when, where, and
to whom he ſhould.
He that may give, and giveth not, is a clear-
enemy; and he that promifeth forthwith and is
long before he performs, is a fufpicious friend.
Aurel.
Gifts make beggers bold; and he that lends
muſt loſe his friend, or elſe his money, without
heed.
Bounty hath open hands, a zealous heart, a
conftant faith on earth, and a place prepared in
heaven.
He never gives in vain that gives in zeal.
They that are liberal do withhold or hide no-
thing from them whom they love; whereby love
increafeth, and friendſhip is alſo made more firm
and ſtable.
As Liberality makes friends of enemies, fo
pride maketh enemies of friends.
Liberality and thankfulneſs are the bonds of
concord. Cicero.
A liberal-minded man can never be envious.
H 3
Bounty
90
ANTIQUITY; Or,
Bounty for giving frail and mortal things, re-
ceives immortal fame for his reward.
The deeds of the liberal, do more pro fitthe
giver than benefit the receiver.
Liberality in a noble mind is excellent, al-
though it exceed in the term of meaſure.
A liberal heart caufeth benevolence, though
fometimes through misfortune ability be wanting.
It is a token of righteoufnefs to acknowledge
heaven's Liberality, and to give praiſes to God
for ſo great benefits. Bern.
The office of Liberality confifteth in giving
with judgment. Cicero.
That Liberality is moft commendable which is
fhewed to the diftreffed, unleſs they have deſerved
that puniſhment; for good deeds beftowed upon
undeſerving perfons are ill beſtowed.
The beſt property in a King is, to let no man
excel him in Liberality. Agefil
Of BENEFITS.
Defin. Benefits are thofe good turns which are re-
ceived either by defert, or without defert, tending
to our happiness of Life, or amendment of Manners.
T is a great commendation to the giver, to be-
ftow many Benefits upon him which deferveth
well, and defireth nothing.
I
He that mindeth to give, muft not fay, will
you have any thing.
If thou promife little, and perform much, it
will make thy Benefits to be the more thankfully
received. Aurel.
He that knoweth not how to uſe a Benefit,
doth unjustly afk it.
He receives a Benefit in the giving thereof,
who bestows his gift on a worthy man.
He
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91
He bindeth all men by his Benefits, who be-
ftoweth them upon fuch as do well deferve them.
The liberal man doth daily feek out occafion
to put his virtue in practice.
Cicero.
The memory of a Benefit doth foon vaniſh a-
way; but the remembrance of an injury ſticketh
faft in the heart.
He is a conquerer which beſtoweth a good
turn, and he vanquished which receiveth it.
As the Moon doth fhow her light in the world
which the receiveth from the Sun: fo we ought
to beſtow the Benefits received of God to the pro-
fit and commodity of our neighbour.
This is a law that ſhould be obferved betwixt
the giver and receiver; the one fhould ftreight-
way forget the Benefit beftowed, and the other
fhould always have it in remembrance. Solon.
It becometh him to hold his peace, that giv-
eth a reward, far better than it becometh him to
be filent, that receiveth a Benefit.
He that doth thankfully receive a Benefit, hath
paid the firſt penſion thereof already.
He that thinks to be thankful, doth ftraight-
way think upon recompence.
That gift is twice doubly to be accepted of,
which cometh from a free hand, and a liberal
heart.
It behoveth a man in receiving of Benefits to
be thankful, tho' he want power to requite them
Aur.
A Benefit well given, recovereth many loffes.
The remembrance of a good turn, ought to
make the receiver thankful.
Nor gold, nor filver, nor ought we receive, is
to be accounted a Benefit, but the mind of him
which giveth.
He
92
ANTIQUITY; Or.
He giveth too late, who giveth when he is
afked. Plautus.
Of COURTESY.
Defin. Courtefy is a virtue which belongeth to the
courageous part of the foul, whereby we are hardly
moved to anger. Her office and duty is, to be able
to ſupport and endure patiently thofe crimes which
are laid upon her not to fuffer herself to be baftily
carried to revenge,nor to be eafily spurred to wrath,
but to make him that poffeffeth her mild, gracious,
and of a staid and fettled mind.
C
:
Ourtefy in Majefty is the next way to bind
affection in duty.
As the tree is known by his fruit, the gold by
the touch, and the bell by the found; fo is man's
birth by his benevolence, his honour by his hu-
mility, and his calling by his Courteſy.
Many more were the enemies that Cæfar par-
doned, than thoſe he overcame.
The nobleft conqueft is without bloodſhed.
Courteſy bewaileth her dead enemies, and che-
rifheth her living friends.
The courteous man reconcileth diſpleaſure, the
froward urgeth hate.
Proud looks lofe hearts, but courteous words
win them. Ferdin.
Courtefy covereth many imperfections, and
preventeth more dangers.
It is a true token of nobility, and the certain
mark of a gentleman, to be courteous to ftran-
gers, patient in injury, and conftant in perform-
ing what he promiſeth.
As the peg ftraineth the lute-ftrings, fo cour
teſy ſtretcheth the heart-ſtrings,
Courtefy
The WISE INSTRUCTER. 93
Courteſy is that virtue, whereby a man eaſily
appeafeth the motions and inftigations of the foul
cauſed by choler.
Courteſy draweth unto us the love of ſtrangers,
and good liking of our own countrymen.
He that is mild and courteous to others, re-
ceiveth much more honour than the party whom
he honoureth. Plut.
They lie who ſay that a man muſt uſe cruelty
towards his enemies, eſteeming that to be an art
only proper to a noble and couragious man.Cicero.
Mildneſs and Courteſy are the characters of an
holy foul, which never fuffereth innocency to be
oppreffed.
It becomes a noble and ſtrong man to be both
couragious and courteous, that he may chaſtiſe the
wicked, and pardon when need requireth. Plato.
The rigour of difcipline directing Courtefy,and
Courtefy directing order, the one will ft forth
and commend the other; fo that neither rigour
ſhall be rigorous, nor courteſy diffolute.
As it belongeth to the fun to lighten the earth
with his beams; fo it pertaineth to the virtue of
a Prince to have compaffion, and to be courteous
to the miferable. Arift.
Of JUSTICE.
Defin. Juftice is Godliness, and Godliness is the know-
ledge of God: it is moreover, in respect of us, ta-
ken for an equal defcription of right and of laws.
Uftice allows no privilege to defraud a man of
his patrimony.
Ju
Juftice is a virtue that gives every man his own
by even portions.
Delay in puniſhment is no privilege of pardon.
Juftice
94
ANTIQUITY; Or,
Juſtice is the badge of virtue, the ſtaff of peace,
and the maintenance of honour. Cicero.
It is a fharp fentence that is given without
judgment.
Good men's ears are always open to juſt men's
prayers. Bafil.
Not the pain, but the cauſe maketh the mar-
tyr. Ambrofe.
The office of a juftice is to be given for merit,
not for affection.
A publick fault ought not to fuffer a fecret
puniſhment.
Juftice and order are the only prefervers of
worldly quietness.
The parts which true Juftice doth confift of,
are in number feven, innocency, friendship, con-
cord, godlineſs, humanity, gratefulneſs, and faith-
fulneſs.
Juſtice is painted blind, with a veil before her
face; not becauſe ſhe is blind, but thereby to fig
nify, that juftice, though the do behold that
which is right and honeit, yet will fhe reſpect no
perfon.
In Athens were erected certain images of judges
without hands and eyes; to fhew that judges
ſhould neither be corrupted with bribes, nor by
any perſon drawn from that which is right and
law. Quint.
A good judge is true in word, honeft in thought,
and virtuous in his deeds; without fear of any
but God, without hate of any but the wicked.
There are two kinds of injuftice; the one is of
fuch as do wrongfully offer it; and the other is
of thoſe who, although they be able, yet they
will not defend the wrong from them unto whom
it is wickedly offered. Cicero.
He
The WISE INSTRUCTE R. 95
He that politickly intendeth good to the Com-
mon-wealth, may well be called juft: but he that
practiſeth only for his own profit, is a vicious and
wicked perfon.
A good magiftrate may be called the phyfician
of the Common-wealth.
He is a good Judge that knoweth how and
where to diftribute.
He that flieth Judgment, confeffeth himſelf to
be faulty. Marc. Aurel.
The Judge himſelf is condemned, when the
guilty perfon is pardoned.
As a phyfician cannot fee every fecret grief,
but upon reveilment may apply a curing medi-
cine for the hidden diſeaſe: ſo many can difcover
a mifchief which the magiftrate feeth not, but the
magiftrate alone muſt remedy the fame.
A Juftice ought to do that willingly which he
can do, and deny that modeftly which he cannot
do.
As there is no affurance of fair weather, until
the ſky be clear from clouds: fo there can be in
no Common-wealth a grounded peace and prof
perity, where are no informers to find out offences
as well as magiftrates to puniſh offenders.
Philofophers make four forts of Justice: the
firſt Celeſtial, the fecond natural, the third Civil,
the fourth Judicial.
Juſtice is a perfect knowledge of good and evil
agreeing to natural reafon.
Arift.
Juſtice is a virtue of the mind, rewarding all
men according to their worthinefs.
Wiſdom and Eloquence, without Truth and
Juftice, are a Panurgy, that is to fay, a guile or
fight, fuch as parafites ufe in comedies, which
ftill turneth to their own confufion.
Covet-
96. ANTIQUITY; Or,
Covetouſneſs and Wrath in Judges is to be
hated with extreme deteftation.
Celeſtial Juftice is a perfect confideration and
dutiful acknowledging of God.
Natural Juftice is that which all people have
in themſelves by nature.
Judicial Juftice depends upon law, made for
the commodity of a Common-weal.
Juftice is a meaſure which God hath ordained
amongſt men upon earth, to defend the feeble
from the mighty, the truth from falfhood, and to
root out the wicked from among the good. Lactan.
Every man in general loveth Juftice, yet they
all hate the execution thereof in particular.
Fortitude without wifdom is but rafhnefs; wif
dom without Juftice is but craftiness; Juftice
without temperance, is but cruelty; temperance
without fortitude is but favageneſs.
Equity judgeth with lenity, laws with extre-
mity.
Hatred, love and covetoufnefs caufe Judges
oftentimes to forget the truth, and to leave un-
done the true execution of their charge.
It is better for a man to be made a Judge
among his enemies than among his friends, for of
his enemies he fhall make one his friend, but
his friends he ſhall make one his enemy.
among
Juftice by the poets is feigned to be a virgin,
and to have reigned among men in the golden
age; who being by them abufed, forfook the
world, and returned to the kingdom of Jupiter.
Of LAW.
Defin. The Law is a fingular reafon imprinted in na-
ture, commanding thofe things that are to be done,
and
The WISE INSTRUCT E R. 97
and forbidding the contrary. It is divided into two
parts; that is, the Law of Nature and the Law
written. The Law of Nature is a fenfe of
feeling, which every one hath in himself, and in his
confcience, whereby he difcerneth between good and
evil, as much as fufficeth to take from him the cloak
of Ignorance, in that he is reproved even by his
own witness. The Law written, is that which
is divided into Divinity and Civility: the firſt
teaching Manners, Ceremonies and Judgments; the
latter, matters of Policy and Government.
HE virtues of the Law are four; to bear
TH
fway, to forbid, to puniſh, and to ſuffer.
The precepts of the Law may be compre-
hended under theſe three points; to live honeftly,
to hurt no man wilfully, and to render every man
his due carefully. Arift.
Whatſoever is righteous in the Law of man,
the fame is alfo righteous in the Law of God.
For every Law that by man is made, muft always
be confonant to the Law of God.
The Law is a certain rule, proceeding from the
mind of God, perfuading that which is right, and
forbidding that which is wrong.
Evil Judges do moft commonly puniſh the
purſe, and ſpare the perfon.
Judges ought to diſpatch with ſpeed, and an-
fwer with patience.
Law and wiſdom are two laudable things, for
the one concerneth virtue, and the other good
conditions.
The Law was made to no other end, but to
bridle fuch as live without Reaſon and Law.
A true and faithful heart ſtandeth more in awe
of his fuperior, whom he loveth for fear, than of
his Prince, whom he feareth of love.
I
An
98
Or,
ANTIQUITY;
An evil cuſtom being for continuance never fo
ancient, is naught elfe than the oldneſs of error.
Lactantius.
How many more taverns, ſo many more drink-
ers; the number of phyſicians, the increaſe of
diſeaſes; the more account that Juſtice is made of,
the more fuits: fo the more Law, the more cor-
ruption. Plato.
The heart, underſtanding, counfel, and foul in
a Common-wealth, are the good Laws and Ordi-
nances therein ufed. Cicero.
To reſtrain puniſhment is a great error in go..
vernment.
It becometh a Law-maker not to be a Law-
breaker. Bias.
Thofe countries muft needs periſh, where the
Common Laws be of none effect.
Thoſe cities in which there are no fevere Laws
for the puniſhing of fin, are rather to be counted
forefts for monſters, than places habitable for
men. Plato.
Four things belong to a Judge; to hear cour-
teouſly, to anfwer wifely, to confider foberly, and
to give judgment without partiality. Socrates.
A man ought to love his Prince loyally, to
keep his Laws carefully, and to defend his coun-
try valiantly.
Chiefly three are to be obeyed and reverenced;
one God, one King, and one Law.
Four cuſtoms are more pleaſant to be recount-
ed than profitable to be followed; the liberty of
neighbours, the gallantneſs of women, the good-
nefs of wine, and the mirth and joy at feaſts.
Laws are like fpiders webs, which catch the
ſmall flies, and let the great break through.
The
The WISE INSTRUCTER.
99
The Lawyer that pleads for a mighty man in a
wrong matter, muft either forget the truth, or
forfake his client's friendſhip.
The moſt neceffary Law for a Common-wealth
is, that the people among themſelves live in
peace and concord, without ftrife or diffenfion.
Cicero.
Laws do vex the meaner fort of men, but the
mighty are able to withſtand them.
The Law is a ſtrong and forcible thing, if it
get a good Prince to execute it.
The Law that is perfect and good would have
no man either condemned or juftified, until his
cauſe be thoroughly heard and underſtood as it
ought.
An evil Law is like the fhadow of a cloud,
which vanifheth away fo foon as it is feen..
Of COUNSEL.
Defin. Counſel is an holy thing: it is the fentence or
advice which particularly is given by every man for
that purpoſe aflembled: it is the key of certainty,
and the end of all doctrine and study.
T
Here is no man fo fimple but he can give
counfel, though there is no need: and
there is none fo wife of himfelf, but he will be
willing to hear counſel in time of neceffity.
It is the chief thing in the world to give good
counſel to another man; and the hardeſt for a man
to follow the fame himſelf.
Take no counfel of a man given wholly to the
world, for his advice will be after his own deſire.
Pythag.
Make not an envious man, a drunkard, nor
him that is in fubjection to a woman, of thy
counfel
I 2
100
ANTIQUITY; Or,
counfel; for it is impoffible for them to keep
cloſe thy fecrets.
Good counſel may properly be called the be-
ginning and ending of every good work.
It is requifite for a man to confult and deter-
mine all things with himſelf, before he aſk the
counſel or advice of his friend.
He that doeth nothing without good advice,
needs not repent him after the deed. Bias.
It is better to prefer the ftedfaft counfel of ad-
viſed policy, than the rafh enterpriſe of a mala-
pert boldness.
Counſel doth more harm than good, if the
giver thereof be not wife, and he which receiv-
eth it very patient.
Counſel is to be given by the wife, and the re-
medy by the rich.
In Counfels we muſt be hard to refolve, and
conftant to perform.
He that uſeth many Counfels is not eaſily de-
ceived.
In time of neceffity, a wife man will be glad
to hear Counſel.
As it is the part of a wife man, wifely to con-
fult and give Counfel; fo it is the duty of a wary
man, heedfully to conceive, and upright to judge
Guevar.
;
It is an eafy thing for a man being in perfect
health, to give Counſel to another that is fick
but it is hard for the fick man to follow that
Counfel. Becanus.
The greateſt benefit that one friend can do for
another is, in weighty matters to fuccour him
with good Counſel.
Of
The WISE INSTRUCTER.
ΙΟΙ
:
Of PRECEPTS.
Defin. Precepts are any Rules, Orders or Methods,
which by inftruction, lead us either to a good con-
verfation, or to a happiness of life, being ground-
ed upon the
the grace of God and his word.
IF
F thou talk, keep meaſure in thy communi-
cation: for if thou be too brief, thou shalt
not be well underſtood; if to long thou shalt be
troubleſome to the hearer, and not well born in
mind. Protag.
Thanks wax old as foon as gifts are had in
poffeffion.
He that refuſeth to buy good Counſel cheap,
ſhall buy repentance dear.
Mock no man in mifery, but take heed' by him
how to avoid the like misfortune.
Begin nothing before thou know how to finiſh it.
Think that the weakest of thy enemies is ſtrong-
er than thyſelf.
Defire not that of another, which thou thyself
being aſked wouldft deny.. Pythag.
Give no vain or unmeet gifts; as armour to a
Woman, books to a Plough-man, or nets to a
Student.
If thou beſtow a benefit, keep it ſecret; but if
thou receive any, publiſh it abroad.
Give at the firſt aſking, for that is not freely
given which is often craved.
Take in good worth whatſoever happeneth,
and upbraid no man with his misfortunes.
Labour not to inform him that is without rea-
fon, for fo fhalt thou make him thine enemy.
Be neither hafty, angry, nor wrathful; for they
be the conditions of a fool.
I 3
Fear
102
ANTIQUITY; Or,
Fear to hazard that for the gain of momentary
pleaſure, which being once loft, can never be re-
covered. Auguſt.
Efteem not a fading contempt before a perpe-
tual honour,
Apparel thyfelf with juftice, and cloath thy-
felf with chaſtity; fo fhalt thou be happy, and
thy works profper.
Fear to commit that which thou oughteft to
fear.
Forget not to give thanks to them, that inſtruct
thee in learning; nor challenge unto thyſelf the
praiſe of other men's inventions.
Attempt not two things at once, for the one
will hinder the other.
Be not flack to recompence them who have
done thee good.
Be rather too much forward, than too much
negligent.
Be not fuperfluous in words; for they do great-
ly deface the authority of the perfon.
Let virtue be thy life, valour thy love, honour
thy fame, and heaven thy felicity.
Be not led away with every new opinion, for
it is the only way to bring to error.
Let not thy liberality exceed thy ability.
Let not the eye go beyond the ear, nor the
tongue fo far as the feet. Plato.
Chufe rather to live folitary, than in the com-
pany of a wicked woman.
Beware of pride in profperity, for it will make
thee impatient in the time of adverfity.
Neither fuffer thy hands to work, thy tongue
to fpeak, nor thine ears to hear that which is fil-
thy and evil. Hermes.
Be
The WISE INSTRUCTER. 103
Be not fecure, left want of care procure thy
calamity; nor be too careful, left penſive thoughts
oppress thee with mifery.
Speak no more to a ftranger in private, than
thou wouldst have publickly known.
Hazard not thy hap on anothers chance.
Be always one to thy friend, as well in adver-
fity as profperity.
Behold thyfelf in a looking glafs, and if thou
appear beautiful, do fuch things as become thy
beauty: but if thou feem foul, then perform with
good manners, the beauty that thy face lacketh.
Socrates.
Chufe thy wife rather for her wit and modefty,
than for her wealth and beauty.
Keep fecretly thy mishap, left thy enemy wax
joyful thereat.
Keep whatſoever thy friend committeth unto
thee as carefully as thou wouldst thy own.
If thy parents grow poor, fupply their want
with thy wealth; if froward with age, bear pati-
ently with their imperfections.
Honour them that have deferved honour.
Live and hope as if thou fhouldft die immedi-
ately.
Never praiſe any unworthy perfon, becauſe he
hath worldly wealth.
Tell no man before-hand what thou intendeft;
for if thou ſpeed not in thy purpoſe, thou shalt
be mocked. Socrates.
Never wish for thofe things that cannot be at-
tained.
Rather chufe to purchaſe by perfuafion, than to
enjoy by violence.
Strive not in words with thy parents, although
thou tell the truth.
Haunt
104
ANTIQUITY, Or,
Haut not too much thy friend's houſe, for fear
he wax weary of thy often coming: neither be
too long abfent, for that cauſeth a ſuſpicion of
thy true friendſhip.
Fly from the filthy pleaſures of the fleſh, as
thou wouldst fly from the fting of a ferpent.
Give to a good man, and he will requite it:
but if thou give to an evil man he will aſk more.
Receive not the gifts that an evil minded man
doth profer unto thee.
If thou intend to do any good, defer it not till
the next day; for thou knoweft not what chance
may happen the fame night to prevent thee.
Give not thyself to ple: fure and eaſe: for if
thou uſe thyself thereunto, thou shalt not be able
to fuftain the adverfity which may afterwards
happen.
To a man full of queftions make no anſwer at
all. Plato.
Take good heed at the beginning to what thou
granteſt, for after one inconvenience another fol-
loweth.
If thou doubt in any thing, ask counſel of
wife men; and be not angry although they re-
prove thee.
Live with thine underlings, as thou wouldſt
thy betters ſhould live with thee; and do to all
men as thou wouldst be done unto.
Boaſt not of thy good deeds, left thy evil deeds
be alſo laid to thy charge.
Perform thy promife as juftly as thou wouldst
pay thy debts: for a man ought to be more faith-
ful than his oath. Aurel.
If thou do good to an ill difpofed perfon, it
fhall happen to thee, as it doth to thofe who feed
other
The WISE INSTRUCTER.
105
other men's dogs, which bark as well at their
feeder, as at any other ſtranger.
Never ſpread thy table to tale-bearers and flat-
terers; nor liften with thine ears to murmuring
people. Bias.
Be not like the boulter, which cafteth out the
flower, and keepeth the bran.
Of CONSIDERATION.
Defin. Confideration or judgment is that which pro-
perly ought to be in every magistrate, obferving the
tenor of the Law: it is the extinguisher of Con-
troverfies, and bringer forth of happy counſels and
agreements.
Onfideration is the enemy to untimely at-
tempts. Solon.
Co
There is no needle's point fo fmall, but it hath
its compaſs: neither is there any hair fo flender,
but it hath its fhadow.
He is not to be accounted rich, who is never
fatisfied; nor happy, whofe ftedfaſt mind in quiet
poffeffion of virtue is not eſtabliſhed.
The confiderations of pleaſure paft, greatly
augments the pain preſent.
No man doth fo much rejoice at his profperity
prefent, as he that calleth to mind his miferies
paſt. Chilo.
It is a benefit to deny fuch things as will hurt
him that aſketh them.
The pardon may well be granted, where he
that hath offended is afhamed of his fault.
Wife men will always confider what they ought
to do, before they conclude any thing.
In any affairs whatſoever, there is no greater
fafety, than foundly to confider into whofe hands.
men commit their cauſe. Justin.
We
106
ANTIQUITY; Or,
We muſt think with confideration, confider
with acknowledging, acknowledge with admira-
tion, admire with love, and love with joy in the
midſt of woe. S. P. S.
Not fo hard is the invention in getting, as the
difpofition in keeping when it is gotten. Ovid.
Men loſe many things, not becauſe they cannot
attain them, but becauſe they dare not attempt
them. Pythag.
As a veffel favoureth always of the fame liquor
wherewith it was first feafoned: fo the mind re-
taineth thofe qualities in age, wherein it was
trained up in youth. Horace.
Confideration is the root of all noble things;
for by her we do attain to the end of all our hopes.
True Confideration is the tutor both to action
and fpeaking.
The haters of Confideration never profper in
their actions.
Confideration is an honour to the meanest,
and improvidence a fhame in a Prince.
Good Confideration ought to be had, before
we give credit: for fair tongues oftentimes work
great miſchief.
Circumfpect heed in war is the cauſe of efcap-
ing many dangers in peace.
The caufes bringing circumfpection are fear,
care, neceffity and affliction.
Fear afflicteth, care compelleth, neceffity bind-
eth, affliction woundeth.
Be circumfpect to fhew a good countenance to
all, yet enter not into familiarity with any, but
only fuch whofe converſation is honeft, and whofe
truth by trial is made trufty. Archim.
Of
The WISE INSTRUCTER. 107
Of OFFICE.
Defin. Office or Duty, is the knowledge of man con-
cerning his own nature, and the contemplation of
divine nature, and a labour to benefit ourſelves and
all other men; it is alſo taken for authority to rule.
M
AN's life may not be deſtitute of office,
becauſe in it honefty conſiſteth.
Office is the end whereat virtue aimeth, and
chiefly when we obferve things comely.
The firft Office of duty is to acknowledge the
divinity.
Office is ftrengthened by zeal, and zeal makes.
opinion invincible.
We must fear a diffembling officer, becaufe
he delights in a tyrannous office.
The Office of a wife man ever prefers confide-
ration before conclufion.
In doing nothing but what we ought, we de-
ferve no greater rewards than what we bear about
us. Chryf.
To know evil is an Office of profit, but to do
evil is a fin of indignity.
Upon the anvil of upbraiding is forged the
office of unthankfulneſs.
It is an Office of pity, to give a ſpeedy death
to a miſerable and condemned creature. Bias
Love, fufficiency, and exerciſe, are the three
beauties which adorn Offices.
Old men well experienced in laws and cuſtoms
ought chiefly to be chofen Officers.
It is not meet that man fhould bear any au-
thority, which with his money feeketh to buy a-
nother man's Office.
The buyers of Offices fell by retail, as dear as
they can that which they buy in groſs.
No
108
ANTIQUITY; Or,
No point of philofophy is more excellent than
Office in publick affairs, if Officers do practiſe that
which philofophers teach.
Where Offices are vendible, there the beſt-
monied ignorants bear the greateſt rule.
They which fell offices, fell the moſt facred
things in the world; even juſtice itſelf, the Com-
mon-wealth, fubjects and the laws.
He is only fit to rule and bear Office, who
comes to it by conſtraint and againſt his will.
The Office of a monarch is continually to look
upon the law of God, to engrave it in his foul,
and to meditate upon his word.
Officers muſt rule by good laws and good ex-
amples; judge by providence, wiſdom and juf-
tice; and defend by prowefs, care and vigilence.
Of ANCESTORS.
Defin. Anceſtors are our forefathers, the reputed firſt
beginners of our names and dignities; from whom
we challenge a lineal defcent of honour, proving
ourſelves of their ſelf-ſubſtance.
TE
RUE nobility defcending from anceſtry
proves bafe; if prefent life continue not the
dignity. Ofor.
What can the virtue of our anceſtory profit us,
if we do not imitate them in their godly actions?
Great merits afk great rewards, and great An-
ceſtors virtuous iffues.
As it is more common to revenge than to re-
ward; fo it is eaſier to be born great than to con-
tinue great. Stobeus.
It is miferable to purfue the change, which
gains nothing but forrow, and the blot of An-
ceſtry.
The
The WISE INSTRUCT ER. 109
The thing poffefs'd is not the thing it ſeems;
and though we be great by our anceſtors, yet we
forget our Anceſtors. Suet.
The ſhifting of chambers changeth not the dif-
eafe; and the exchange of names exchangeth not
Nature and Anceſtry.
Ambition, which chiefly comes from Anceſtors
being got to the top of his defires, cuts off the
mean by which he did climb.
From our Anceſtors came our names, but from
our virtues our report.
Mercenary faith is difcontented with every oc-
cafion, and a new ftart-up glory with an old fame.
When greatneſs cannot bear itſelf either with
virtue or anceſtry, it overthrows itſelf only with
the weight of itſelf.
Many troubled in confcience for difgracing
their names with rafh acts, in cold blood repent
their diſhonours.
The baſe iffue of ignoble Anceſtry will loſe
their troths to fave their lives.
Might will make his Anceſtors whom he pleaſeth.
The event of things is cloſed up in darkneſs;
and though we know what our Anceſtors were,
we know not what we fhall be.
The longer we delay the fhew of virtue, the
ftronger we make prefumption that we are guilty
of bafe beginnings.
Of WA Rr
Defin. War is of two forts: Civil and Foreign.
Civil War is the overthrow of all Eftates and
Monarchies,and the feed of all kinds of evil in them
even of those that are most execrable: it begetteth
want of reverence towards God, difobedience to Ma-
K
giftrates,
110 ANTIQUIT Y; Or,
giftrates, corruption of Manners, change of Laws,
contempt of Justice, and baſe eftimitation of Learn-
ing and Science. Foreign War is that which Plato
calleth a more gentle contention; and is then only
moft lawful, when it is for true Religion, or to
procure the continuance of peace.
TH
Here is nothing more unconftant than War,
did not patience make it ftable, and true
hope fucceſsful.
War for excellency (as that between Euripides
and Xenocles) is pleafing in the fight of all men.
Than War there is nothing more neceffary:
for the breach of friendſhip by diffenfion ſtrength-
eneth the powers of love in her new conjunction.
War is moft lawful when it is warranted by the
word, either to defend a man's own right, or to
repulfe the enemies of God. Laitan.
Diverfity of religion is the ground of civil War
in fhew, but it is ambition in effect.
War ought to be deliberately begun, but fpee-
dily ended.
Affairs of war muſt be deliberated on bymany,
but concluded on by a few.
The effects of War are covetous defires, the
fall of justice, force and violence. Epit.
War was only ordained to make men live in
peace.
In the fack of a Town have an efpecial care to
preferve the honour of Ladies and Maids from
the violence of unruly Soldiers.
Have an eſpecial care to whom you commit
the Government of an Army, Town, or Fort: for
love doth much, but money doth more.
Entering into thy Enemies Camp, let all things
of
The WISE INSTRUCTER.
III
of uſe and baggage follow thee at thy back: but
thine enemy coming upon thee, let the fame be
brought into the middle of the army.
Where thou mayft conquer with money, never
ufe arms; and rather chufe to overcome thine
enemies by policy than fight.
In places of danger, and in troubleſome times,
ever double the number of thy centinels.
Neceffity makes war to be juft. Bias..
Of GENERALS IN WAR.
Defin. Generals are the Heads and Leaders of Armies
and they ought to be great, magnanimous and con-
ftant in all their doings, free from defects of rafb-
nefs and cowardice.
HE Tent of the General is the pure river
running through the Army, by whofe
foundneſs all the foldiers are preferved and made
ftout; but if he be impure and corrupted, the
whole hoft is infected.
Unleſs wife and valiant men be chofen Gene-
rals, the old Chaos will return, and virtue die at
the feet of confufion.'
He that will be a commander in Armies, firft
let him be commanded in the fame; for an am-.
bitious foldier will never make a temperate con-
ductor.
A wife General muft not only forecaſt to pre-
vent fuch evils as he hears of, but alſo be circum-
fpect to foreſee fuch ills as may happen beyond
expectation. Demoft.
A General, after the Battle ended, muſt have
a circumfpect care how he praiſeth one Captain
more than another. ·
A General ought not to bring all his forces to
K 2
battle
112
ANTIQUITY; Or,
battle at once, unless it be upon great advantage.
It is very needful for a General to know the
humour and difpofition of his Adverfary's Gene-
ral whom he fighteth againft.
The Oration of a General gives courage to
cowards and bafe-minded Soldiers. Vegetius.
A covetous General purchaſeth to himſelf
more hate than love.
A General muſt not be ignorant of fuch things.
as are neceffary on a journey.
Captains must be valiant, as defpifing death,
confident, as not wonted to be overcome; yet
doubtful by their prefent feeling, and respectful
by that they ſee already.
A Captain's feet ought to be fteady, his hands
diligent, his eyes watchful, and his heart refolute.
It is requifite for a General to know all Ad-
vantages of the place where the battle fhould be
fought.
It proveth oft the ruin of an army, when the
General is careleſs, and maketh no account of his
enemies proceedings.
It is dangerous for the perfon of the General
to follow his flying enemy.
It behoveth that the General be always lodged
in the midſt of the Camp.
A General or Captain in danger ought to change
his habit or retire. Ferdin.
The death of a General, or his being in danger
muſt be diſſembled, for fear it procure the loſs of
the Battle.
A good General fhould ever be like a good
Shepherd, looking into the wants of his Soldiers,
and providing all things neceffary to comfort
them. Bafil.
Let
The WISE INSTRUCTER.
113
Let a General give to honour a renowned bu--
rial, in how mean a perfon foever it did inhabit;
for honour after death encourageth as much as
wealth in life. Vegetius
If thou art a commander in Armies, defpife
not the poor; for honours birth iffueth from the
womb of defert.
The whole ſcope of a General's thoughts fhould
be to win glory and amplify renown; loathing to
be a plague or ſcourge of affliction; ſeeking by
Conqueft to erect, not by Victory to confound.
The Trophy of a General is his own Con-
ſcience, and his Valour is his Tomb's Treaſury.
Commanders in arms fhould not be choſen for
their age or riches, but for their wisdom and va-
lour.
A General or chief Governor muſt be wife to
command, liberal to reward, and valiant to de-
fend.
There are eight conditions that a General
ought to have; to avoid unjuſt wrongs, to cor-
rect blafphemers, to fuccour innocents, to chaſtiſe
quarrellers, to pay his foldiers, to defend his peo-
ple, to provide things neceffary, and to obferve
faith with enemies.
Of POLICY.
Defin. Policy is a word derived of the Greek word
Politeia, which is the regiment of a city or com-
monwealth; and that which the Grecians call Po-
litical Government, the Latins call the Government
of a Commonwealth, or of a Civil Society. This
word Policy bath been taken among the Ancients
fome times for a Burgefs, which is the enjoying of
the Rights and Privileges of a Town; fome times
K 3
for
114 ANTIQUITY; Or.
for the order and manner of life uſed by ſome poli-
tical perfon; and fometimes for the order and
eftate whereby one or many Towns are governed,
and politic affairs are managed and adminiftred.
Olicy is a neceffary friend to Proweſs.
Po
That war cannot be profperous, where ene-
mies abound, and money waxeth fcant.
No man ought to give that treafure to any one
in particular, which is kept for the prefervation
of all.
It is greater commendation to obtain honour
by policy and wiſdom, than to have it by deſcent.
That country may above all others be counted
happy, where every man enjoyeth his own labour,
and no man liveth by the fweat of another body.
Of right that commonwealth ought to be de-
ftroyed, which of all others hath been counted
the flower of virtue, and after becometh the
filthy fink of vice.
There can be no greater danger to a Common-
wealth, nor no like flander to a Prince, as to
commit the charge of men to him in the field,
which will be firft ready to command, and laſt
ready to fight.
What Power and Policy cannot compaſs, Gold
both commands and conquers. Aristippus.
He that getteth by conqueft doth much; but
he that can well keep that which he hath gotten
doth more.
Money and Soldiers are the ftrength and finews
of War. Agefil.
It is better to prevent an Inconvenience by
breaking an oath, than to fuffer injury by ob-
ferving a promife.
Warlike
The WISE INSTRUCTER. 115
Warlike feats are better learned in the fields of
Afric, than in the beautiful ſchools of Greece.
It is better to have men wanting money, than
money wanting men. Themift.
The authority of a Commonwealth is impaired
when the buildings be ruinated.
In proof of conqueft men ought to profit
themſelves as much by Policy as by Power.
There are no Commonweals more looſe than
thofe, where the common people have the moſt
liberty. Cicero.
A Policy is foon deſtroyed by the pride men
have in commanding, and liberty in finning.
In Commonweals fuch fhould be more ho-
noured who in time of peace maintain the State
in tranquility, and in the fury of war defend it
by their labour and magnanimity.
A Monarch is beft in a well-governed ſtate.
A certain man urging the popular eſtate to
Lycurgus, was thus anfwered by him; First, or-
dain thou fuch a government in thine own com-
monweal.
Becauſe many cannot fitly govern, therefore it
is moſt neceffary that one fhould be made fo-
vereign. Hom.
The oracle of Apollo at Delphos, being de-
manded the reaſon why Jupiter fhould be the
chief of the Gods, finice Mars was the beft fol-
dier made this anfwer; Mars is valiant, but Ju-
piter is wife; concluding by this anſwer, that Po-
licy is of more Force to fubdue than Valour.
One Neftor is more to be efteemed than ten
fuch as Ajax.
Strength, wanting Wit and Policy to rule,
overthroweth itfelf. Horace.
Of
116
ANTIQUITY; Or,
Of COURAGE.
Defin. Courage is a fiery honour of the Spirits, kind-
ling the mind with forwardness in attempts, and
bearing the body through danger and the hardest
adventures.
Ourage and courteſy are the two principal
points which adorn a Captain.
Courage confifteth not in hazarding without
fear, but in being refolutely minded in a just
caufe. Plut.
The talk of a Soldier ought to hang at the
point of his Sword.
The want of Courage in Commanders breeds
neglect and contempt among Soldiers.
Faint-hearted Cowards, are never permitted to
put in their plea at the bar of love.
Courage conquers his enemy, before the field
be fought.
Fortitude is a knowledge inftructing a man,
how with commendation to adventure dangerous
and fearful things, and in taking them in hand
to be nothing terrified. Socrat.
The Courage of a man is feen in the refolution
of his death.
Fortitude is the fairest bloffom that fprings
from a noble mind.
Fortitude is the mean between fear and bold-
nefs.
There is not any thing hard to be accompliſhed
by him that with Courage enterprifeth it. Cicero.
Courage begun with deliberate conftancy, and
continued without change, doth feldom fail.
It cannot be accounted courageous and true
victory, that bringeth not with it fome clemency.
To
The WISE INSTRUCTER. 117
To conquer, is natural; to pity, heavenly.
It is more courage to die free, than to live cap-
tive. Leofth.
Bias holding wars with Iphicrates, King of
Athens, falling into the hands of his enemies, and
his foldiers fearfully afking what they ſhould do;
he anſwered, Make report to thoſe that are alive,
that I die with Courage fighting; and I will fay
to the dead, That you 'fcape cowardly flying.
Courage adventureth on danger, conquereth
by perfeverance, and endeth with honour.
There is nothing that maketh a man of more
fortitude, or fooner great and mighty, than the
trial of a perverſe fortune; nor any thing that
breedeth more ſtability of faith and patience, than
the exercife of adverfities.
Heat is the inſtrument, anger the whetſtone of
fortitude.
Courage contemneth all perils, defpifeth cala-
mities, and conquers death.
Courage depending on mediocrity, hath auda-
ciouſneſs for one, and fear for his other extreme.
As fortitude fuffereth not the mind to be de
jected by any evils; fo temperance fuffereth it not
to be drawn from honeſty, by any allurements.>
Courage is the Champion of Juftice, and never
ought to contend but in righteous actions. Epit.
Thunder terrifieth children,and threatnings fear
fools; but nothing diſmayeth a man of Courage
and Refolution.
Courage is a wife man's coat, and Cowardice a
fool's cognizance.
Of FAME.
Defin. Fame is but an Eccho, and an idle Humour
of Report, which running from Ear to Ear, con-
veyeth
118 ANTIQUITY; Or,
veyeth through the World the Tidings of Truth and
Falfbood.
TH
Here is no fweeter friend than Fame, nor
worfer enemy than Report.
It is a part of good fortune to be well reported
of, and to have a good Name. Plut.
It is no fmall pleaſure to have a good name,
and yet it is more frail than any glafs. Erafmus.
A good life is the readieſt way to a good name.
Defire to be famous, but firſt be careful to pur-
chafe Fame with credit.
There is no kind of miſhap more infamous
than for a man to loſe his good name, and to be
ill-reported of amongst all men for his bad dealing.
As the fhadow doth follow the body, fo good
deeds accompany Fame. Cicero.
Fame is the ſpeedy Herald to bear news.
Fame rifeth up like a bubble, continueth like
a fhadow, and dies in the boſom of time.
Nothing is more famous in a Prince, than the
love of his Subjects; nor any thing more famous
in Subjects, than obedience.
Fame is like the turning wheel, that never ftay-
eth; like the burning flame, that quickly quench-
eth; like the Summer-fruit, that foon withereth.
A good report fhineth moft clearly, in the
deepeſt darkneſs.
If thou defire to be well fpoken of, then learn
to ſpeak well of others; and when thou learneſt
to ſpeak well, then likewife to do well; fo fhalt
thou be fure to get a worthy name.
Our good name ought to be more dear unto us
than our life.
Beauty conquers the heart, gold conquers
Beauty;
The WISE INSTRUCTER. 119
Beauty; but Fame fubdues, and goes beyond
them both.
To fly from Fame or Deſtiny, is of all things
moſt impoffible,
Keep the Fame thou haft honeftly gotten, for
it is a jewel ineſtimable.
A rumour railed of nothing foon vanifheth
and the end of it is nothing elfe, but to make the
innocency of him, who is flandered, to be more
admired. Erafmus.
Of RAGE.
Defin. Rage is a ſhort Fury, the Inflammation of the
blood, and alteration of the heart: It is a defire
of revenge, or regardless care of friends, an enemy
of all reafon, and as uneafy to be guided by another
as a furicus Tyrant.
R Age or anger, if it be but a ſmall time de-
ferred, the force thereof will be greatly af
fwaged; but if it be fuffered to continue, it in-
creaſeth more and more in miſchief, until by re-
venge it be fully fatisfied.
Whilft Rage hath run his courfe, forbear to
ſpeak; for many men in their anger will give no
ear to reaſon.
Anger is the firſt entrance to unfeemly wrath..
Wrath proceedeth from the feebleness of cou-
rage, and lack of difcretion.
Women are fooner angry than men, the fick
ſooner than the healthy,and old men fooner than
young men. Hermes.
The ireful man is more mifgoverned, than he
whom loathfome drunkenneſs detains.
The raging perturbations of the mind to punish
reafon and blind the fight of wisdom. Anax.
What
120 ANTIQUITY; Or,
What ragingly and rafhly is begun, doth chal-
lenge ſhame before it be half done.
Grief never leaves a wrathful man weaponleſs.
Anger is foon buried in a wife man's breaſt.
Anger and Power meeting together in one man,
are of more force than any thunderbolt.
Flee from the furious in his wrath: and truſt
not to the fair tongue of thine enemy.
He overcometh a ftout enemy, that overcom-
eth his own anger.
Chilo.
What in private perfons is termed choler, in
great men is called fury and cruelty.
Anger ſpringeth from injury done unto us; but
hatred oftentimes is conceived of no occafion.
Wrath and revenge take from man the mercy
of God, and deftroy and quench the grace that
God had given him.
He beft keepeth himſelf from anger, that al-
ways doth remember that God looketh upon him.
As fire being kindled but with a ſmall ſpark,
worketh oft-times great hurt and damage, be-
cauſe the fiercenefs thereof was not at firſt abated:
fo anger being harboured in the heart, breaketh
forth often times into much cruelty.
The angry man meditating upon mifchief,
thinketh that he hath good counſel in hand.
Wrath is a defire to be revenged, ſeeking a
time or opportunity for the fame. Latt.
As difordinate anger is a fault, fo is fometimes
the want of a moderate choler or rather hatred of
vice.
Anger is the finew of the foul, for that it ferv-
eth to increaſe valour, being moderate and tem-
perate. Plato.
Anger makes a man to differ from himſelf.
There
The WISE INSTRUCTER.
121
There is no fafe counſel to be taken from the
mouth of an angry man.
Anax.
Anger is like unto a cloud, that maketh every
thing feem bigger than it is.
Raſh judgment maketh hafte to repentance.
Anger confifteth in habit and difpofition; but
wrath in deed and effect.
Like as green wood, which is long in kindling
continueth longer hot than the dry, if it hath once
taken fire: fo commonly it falleth out, that the
man ſeldom moved to anger, is more hard to be
pacified in his anger, than he that his quickly
vexed.
If thou have not fo much power as to refrain
thine anger, yet diffemble it, and keep it fecret:
and fo by little and little thou may'ſt happily for-
get it.
Wrath and rigour lead fhame in a leafe. Ifo
In correction be not angry: for he that puniſh-
eth in his rage, fhall never keep that mean which
is between too much and too little.
Hafty and froward fpeeches beget anger, an-
ger being kindled begetteth wrath, wrath feeketh
greedily after revenge, revenge is never fatisfied
but in blood-fhedding
As he that loveth quietnefs fleepeth fecure; fo
he that delights in ftrife and anger paffeth his
days in great danger.
It is good for a man to abftain from anger, if
not for wisdom's fake, yet for his own bodily
health's fake.
He that is much fubject to wrath, and hunteth
after revenge, quencheth the grace that God hath
given him, and commits through rage and fury
more horrible offences than can afterwards be re-
formed.
L
Of
122
ANTIQUITY; Or,
Of
CRUELTY.
Defin. Cruelty is commonly taken for every extreme
wrong: it is the rigorous effect of an evil-difpofed
will, and the fruit which is reaped from injuftice.
CRU
RUELTY hath his curfes from above; but
courteſy is graced with the title of commen-
dation.
Where lenity cannot reclaim, there ſeverity
muſt correct.
It is as great cruelty to ſpare all, as to ſpare
none.
Tyrants ufe trial by arms: but the juft refer
their cauſes to the arbitrement of the laws.
To pardon many, for the offence of one, is an
office of chriſtianity; but to puniſh many for the
fault of one, appertaineth properly to tyrants.
It is amongſt evils the greateſt evil, and in ty-
rants the greateſt tyranny, that they of themſelves
will not live according to reafon and juftice, nei-
ther will they confent that malefactors fhould re-
ceive puniſhment.
It is more profit for a prince that is not a ty-
rant, that his common-wealth be rich, and his
palace poor, than the common-wealth to be poor,
and his own palace rich.
He never ferveth gratefully, who by violence
is fubject to another.
The woman that holdeth in her eye moft cruel-
ty, hath often in her heart moſt diſhoneſty.
The captain that is bloody-minded and full of
revenge, is either flain by his enemies, or fold by
his foldiers.
Cauſeleſs cruelty never fcapes long without
revenge.
With
The WISE INSTRUCTER. IZZ
With the ireful we must not be importunate
to crave pardon, but to defire that revenge may be
deferred.
. Tyranny amongſt many other evils, is moſt
wretched in this, that his friends dare not counſel
him.
He that fhews himſelf cruel towards his fer-
vants, doth manifeftly declare that his will is
good to puniſh others alſo, but he wanteth au-
thority.
Private cruelty doth much hurt, but a Prince's
anger is an open war.
Victory ſhould not thirſt after blood, nor the
gain of conqueft induce a man to cruelty. Sopho.
A cruel prince over a rebellious Nation, is a
great virtue warring with a world of wickedneſs.
Of FEAR.
Defin. Fear is two-fold, good and evil. Good Fear
is that which is grounded upon a good diſcourſe of
reafon aud judgment, standing in awe of blame, re-
proach and difkonour, more than death or grief.
Evil Fear is deſtitute of reaſon, it is that which
we call Cowardlinefs and Pufillanimity, always at-
tended on with two perturbations of the foul, Fear
and Sadness. It is alfo a defect of the virtue of
fortitude.
THE
THE Fear and Reverence of one God is more
worth than the ſtrength of all men.
No man can be juſt without the Fear and Re-
verence of the Lord.
Fear dependeth upon love, and without love it
is foon had in contempt.
If thou be ignorant what fin is, or knoweft not
virtue, by the Fear and Love of God thou may'ſt
quickly underſtand them both. Socrates.
He
124
ANTIQUIT Y, Or,
He that feareth God truly, ferveth him faith-
fully, loveth him entirely, prayeth unto him de-
voutly, and diſtributeth unto the poor liberally.
Wicked men wanting the fear of God, are
haunted of evil to their own overthrow and de-
ftruction. Boetius.
It is the property of a fervant to fear his ma-
fter with hatred; but a fon feareth his father for
love. Amb.
Neither ſtrength nor bignefs are of value in a
fearful body.
They that defire to be feared, needs muſt they
dread them of whom they be feared.
Fear is the companion of a guilty confcience.
A mafter that feareth his fervant, is more fer-
vile than the fervant himſelf.
It is a deadly Fear to live in continual danger
of death.
It is mere folly for a man to fear that which he
cannot ſhun.
It is a natural thing in all men to leave their
lives with forrow, and to take their death with fear.
To demand how many, and not where the ene-
mies be, is a fign of a cowardly Fear.
Fear followeth hope; wherefore if thou wilt
not Fear, hope not. Æfculap.
It many times happens, that the parties not
willing to join in love, do conſent and agree toge-
ther in Fear.
It is far better to fear thy choice, than to rue
thy unhappy chance.
He that feareth every tempeft, is not fit to be
a traveller.
The ſword diſpatcheth quickly, but Fear tor-
menteth continually.
Fear
The WISE INSTRUCTER.
125
Plato.
Fear ſtandeth at the gates of the ears,
of the ears, and put-
teth back all perfwafions.
The more a man fears, the fooner he fhall be hurt.
Too much Fear opens the door to defperation.
He that through his cruelty is much feared of
other men, walketh in fmall affurance of his own
life.
The Fear of death to a wicked perfon, is of
greater force to trouble, than the ftroke itſelf.
A fearful man never thinks fo well of any
man's opinion, as he doth of his own conceit;
and yet he will be ready to aſk counfel upon every
trifling cauſe.
It is a lamentable thing to be old with Fear,
when a man is but young in years.
It becometh not a Commander in arms to be
a man of a fearful difpofition. Olaus
The law of Fear was melted in the mould of
the love of Chriſt. Auguft.
It is the property of a wife man, with a quiet
mind patiently to bear all things, never dreading
more than he needs in adverfity, nor fearing
things not to be feared in time of proſperity: but
thoſe things which he hath, he honeſtly enjoyeth;
thoſe things which he poffeffeth not, he doth not
greatly covet.
It becometh a wife man to be headful, but not
to be fearful; for baſe Fear bringeth double dan-
ger. Vegetius.
It is requifite for all men to know God, and to
live in his Fear. But fuch as worſhip God, for
fear left any harm ſhould happen unto them, are
like them, that hate tyrants in their heart, and
yet ſtudy to pleaſe them, becauſe they would in
quiet keep that they poffefs.
L 3
Of
126
ANTIQUITY; Or,
Of FAMIN E.
Defin. Famine is a vehement hungry defire of eat-
ing, as thirst is of drinking, which (as Galen faith
in the third book of natural faculties) filleth and
choaketh the ftomach with evil and noiſome bumours,
and diffolveth and destroyeth the ftrength thereof:
it begetteth loathfomeness, and filleth all the body
full of outrageous and filthy diſeaſes.
Barren Scythia is Famine's country, and the
В
place of her abode, the ſteril and fruitleſs
top of mount Caucafus.
Famine and dearth do thus differ. Dearth is
that, when all thoſe things that belong to the life
of man, for example, meat, drink, apparel, lodg-
ing, and other things, are rated at a high price.
Famine is, when all thefe neceffaries before
named, are not to be got for money, though there
be ſtore of money.
God is the efficient cauſe of Famine, and fins
the impulfive or forcing cauſes, which the holy
Scripture fetteth down to be thefe; Atheiſm, Ido-
latry, Contempt of God's Word, private Gain,
Perjury and Oppreffion, Covetoufnefs, Cruelty,
Pride, Drunkenneſs and Surfeiting, and neglect
of tythe-paying.
After Famine cometh the Peſtilence.
In the time of Famine, Mice, Dogs, Horſes,
Affes, Chaff, Pelts, Hides, Saw-duft, have been
uſed for good fuftenance, and at the laſt man's
fleſh; yea, that which is not to be ſpoken with-
out trembling, the mothers have been conftrained
Ithrough hunger) to eat their own children. Jo-
Teph.
When Hannibal befieged Cafilinum, a city in
Italy,
The WISE INSTRUCTER. 127
Italy; in the city, by reafon of extreme ſcarcity,
a mouſe was fold for two hundred pieces of mo-
ney, and yet he that fold it died for hunger, and
the buyer lived. Plin.
Fate forbiddeth Famine to abide where plenty
dwelleth.
Famine is like to the eating and devouring
ulcer, called the Efthiomenus, called of the cour-
tiers (who commonly more than others are fub-
ject thereunto) the wolf, which ulcerateth the
fkin, and eateth the flesh to the very bones.
Famine is more intolerable than the peftilence
or the ſword; therefore when God gave David
his choice of theſe three evils, he chofe the peſti-
lence, as the eaſieſt to be endured.
Darius,when in flight he had drank puddle water,
polluted with dead carcaffes, faid, That he ne-
er drank any thing more pleafant; the reaſon
was, becauſe he always before uſed to drink e'er
he was a thirft. Curtius.
Artaxerxes, when as in a certain flight he had
nothing to feed on but dry figs and brown bread,
Good God, quoth he, what pleaſant food have I
never tafted of till now!
Of RUIN.
Defin. Ruin is the overthrow or utter fubverfion of
all manner of eftates, making glorious things in-
glorious, and bringing well-ordered shapes into a
Chaos of all deformity.
WHen
Hen law-breakers are reſtored, and judg-
ment cancelled, then every one knoweth
that his ruin is at hand, without any hope of
fafety.
Soldiers get fame by ruin, honour by fcars, and
praiſe by clemency.
Over
128
ANTIQUITY; Or,
Over the greateſt beauty hangs the greateſt
ruin.
A little water cannot quench a great fire, nor
a little hope eaſe a great miſery.
The beſt deſerts are commonly ruined by baſe
neglects and ill rewarding.
He that hath not taſted misfortune, hath taſted
no fortune.
He that fees another man's ruin, muſt fear his
own mifery.
He that hath but one eye, muft fear to loſe it:
and he that hath but one virtue, muſt die e'er
he ruin it.
When the heart is environed with oppreffion,
then the ears are fhut up from hearing of good
counſel.
The ruins of time are the monuments of mor-
tality.
Ruin is a friend to folitarinefs, a foe to com-
pany, and heir to defperation.
The greateſt Ruin of the body is nothing to
the leaſt Ruin of the foul.
Ruined hearts live with tears in their eyes, and
die with mirth in their looks.
Security puts away ruin, and fear hinders glad-
nefs.
He that will be reputed valiant, muſt let nei-
ther chance nor grief difmay him.
The ſtudy of wisdom is the readieft ruin of
grief and vexation.
Many friends affwage many misfortunes.
Counſel in trouble gives fmall comfort, when
help is paſt remedy.
It is good for a man in the midſt of profperity
to fear a ruin, and in the midſt of adverſity to
hope for better fucceedings
Of
The WISE INSTRUCTER.
129
Of all creatures man is the moſt apt to fall,
becauſe being weakeſt he undertakes the greateſt
actions.
Proſperity is more hurtful than adverſity, in
that the one may be more eaſily born than the
other forgotten.
Of FORTUNE.
Defin. Fortune is nothing else but a feigned device of
man's Spirit, and a meer imagination without
truth.
E
Xterior actions are tied to the wings of for-
Plato.
tune.
No man is fo perfectly grounded in any degree
of eſtate, but that he may be made fubject to
chance and alteration of life.
To a man whom fortune doth not favour, dili-
gence can little avail. Marc. Aurel.
Fortune hath no power over diſcretion. Solon.
To him that is fortunate every land is his
country.
There is no greater check to the pride of for-
tune, than with a refolute courage to pass over
her croffes without care. S. T. M.
Fortune flies, and if the touch poverty, it is
with her heel; rather difdaining mens want with
a frown, than envying their wealth with diſpa-
ragement.
Fortune is fo variable, that ſhe never ſtayeth
her wheel, nor ever ceaſeth to be turning of the
fame. Socrates.
Fortune ſheweth her greatnefs, when fuch as be
of ſmall value are advanced to the poffeffion of
mighty things.
The gifts of fortune are tranſitory, tied to no
time;
130
Or,
ANTIQUITY;
time; but the gifts of nature are permanent, and
endure always.
Little advantageth it that the mind be gene-
rous, and the body warlike, if he that taketh arms
be unfortunate; for the hour of happy fortune is
more worth than all the policies of war.
Every man is the workman of his own fortune,
and faſhioneth her according to his manners.
He that will live happily, muft neither truſt to
good fortune, nor ſubmit to bad; he muſt be pre-
pared againſt all affaults.
The world may make a man unfortunate, but
not miſerable; that is from himſelf.
Fortune is the only rebellious handmaid againſt
virtue. Plut.
Fortune did never fhew herſelf noble, but un-
to a mind that was generous and noble.
Fortune is conſtant in nothing but inconftancy.
Fortune is like Janus, double faced; as well
full of fmiles to comfort, as frowns to difcourage.
Fortune ever favours them that are moft vali-
ant; and things the more hard, the more haugh-
ty, Cicero.
The changes of fortune and end of life are al-
ways uncertain. Pacuvius.
Fortune in no worldly things is more uncertain
than in war. Olaus.
A valiant man never lofeth his reputation, be-
caufe fortune faileth him, but becaufe courage
dieth in him.
No man is unhappy, but he that eſteems him.
ſelf unhappy, by the baſe reputation of his courage.
There can be no man more unhappy than he to
whom adverſity never happened. Stobaus.
To be humble in the height of fortune, ftays
the deceit of her wheel in turning.
By
The WISE INSTRUCTER.
131
By the exceffive gain of wealthy men, fortune
was firſt made a goddeſs.
Thou shalt fooner find good fortune, than
keep it.
Fortune is unconftant, and will quickly require
again what ſhe hath before beftowed upon thee. *
Fortune is not fully pacified when ſhe hath once
revenged.
That is not thine own which fortune hath given
thee. Socrates.
Thou provokeſt fortune to anger, when thou
fayeft thou art happy.
Fortune is to great men deceitful, to good
men unſtable, and to all that are high, unfure.
A happy man ſhall have more coufins and kinf-)
folks than ever he had friends either by his father
or mother's fide. Thales.
pre-
When fortune cometh fuddenly with fome
fent delight and pleaſure, it is a token that by
her-flattering us, fhe hath made ready her fnares
to catch us. Aur.
Through idleneſs, negligence, and too much
truft in fortune, not only men but cities and
kingdoms, have been utterly loft and deſtroyed.
Fortune delighteth not fo much to keep under
the vanquished, as to bridle and check the victors.
Fortune is as brittle as the glaſs, and when fhe
ſhineth, then ſhe is broken in pieces.
In great perils, it is better that men ſubmit
themſelves unto reafon, than recommend them-
ſelves to fortune.
Fortune is exceeding flippery, and cannot be
held of any man againft her own will.
Fortune is never more deceitful, than when fhe
feemeth moſt to favour.
Of
X
132 ANTIQUITY; Or,
Of RICHE S.
Defin. Riches of the philofophers and poets are called
the goods of fortune, under which are comprehend-
ed Plate, Money, Jewels, Lands and Poffeffions
in abundance. They are according to their uſe good
or bad: good, if they be well used; bad if they be
abufed.
R
Iches are good, when the party that poffefs-
eth them can tell how to uſe them.
Riches rightly ufed breed delight, pleaſure,
profit and praiſe; but to him that abuſeth them,
they procure envy, hatred, difhonour and con-
tempt. Plaut.
As the greater we fee our fhadow, the nearer
we draw towards night: fo muſt we fear, left the
more that we ourſelves abound in wealth, the
farther off truth and the light eſtrange themſelves
from us.
A rich man is either wicked of himſelf, or heir
of a wicked man. Jer.
As poverty is not meritorious, if it be not borne
with patience fo riches are not hurtful, unleſs
thay be abuſed.
It commonly happeneth, that thoſe men which
enjoy moſt wealth, are moſt vexed with the greedy
defire of getting more, and mightily molefted
with fear left they ſhould loſe what they have al-
ready gotten. Auguft.
If you live by great perfons, which have not a
fenſe of Religion the leſs you take notice of them
the better.
The greateſt Riches in the world to a good
man, is his foul and reafon, by which he loveth
righteouſneſs and hateth iniquity.
There
The WISE INSTRUCTER.
133
There is no man more willing to become
furety for another, than he that is in want.
He hath riches fufficient, that needeth neither
to flatter nor borrow.
Rich men without wiſdom and learning, are
called ſheep with golden fleeces. Solon.
The more that a miſerable man increaſeth in
riches, the more he diminiſheth in friends, and
augmenteth the number of his enemies. Anaxag
Rich men have need of many leffons to inſtruct
them to do well. Philip.
Rich men through exceſs, idleneſs, and deli-
cious pleaſures, are more grofs in conceit than
poorer perfons.
Thoſe riches are to be deſpiſed, which are loft
with too much liberality, and ruft with niggardly
fparing
Where the rich are honored, good men are lite
tle regarded.
It worketh great impatience in a richman, to
be fuddenly decayed and fallen into poverty.
He hath moſt that coveteth leaſt.
Great abundance of riches, cannot of any man
be both gathered and kept without fin. Erafmus.
There be three caufes that chiefly move men's
minds to defire worldly wealth. The one is the
love of riches, eafe mirth and pleaſure. Another
is the defire of worship, and honor and glory.
The third is the doubtfulneſs and miftruft of
wicked and faithlefs men, who are too much
careful for their own living here in the world,
and think all they can get too little to fuffice.
Sufficient is the fure hold which keepeth wife
men from evil works.
Upon a covetous-minded man riches are ill
beſtowed;
M
134 ANTIQUITY; Or,
beſtowed; for he is neither the warmer cloathed,
the better fed, or any thing in fhew the more
wealthy for them.
If thou know how to uſe money, it will become
thy handmaid; if not, it will become thy maſter.
Small expences often ufed confume great fub-
ftance in fhort ſpace.
No man is rich by his birth, for all men are
born naked.
He that delights only in riches, delights in a
dangerous pleature.
Men would live exceeding quiet, if theſe two
words [Mine and Thine] were taken away.
It is better to have a man without money, than
money without a man. Themift.
Plato would have both plenty and poverty to
be banished his common-wealth: the one, be-
cauſe it caufeth pleafure, idlenefs and ambition;
the other, becauſe it maketh men abject, iedi-
tious, and given to all filthy lucre.
Silver commands peaſants, and gold controuls
princes.
Money is the finews of war, and the key to
unlock hidden fecrets.
Plenty begetteth want; for he that hath much
needs much.
O thou infatiable hunger of gold and filver!
what is it that thou doft not compel the fouls of
men to buy and fell? Tully.
It is againſt nature, that we fhould increaſe our
own riches and fubftance, with the fpoil of other
men's wealth.
He that hoardeth up money, taketh paths for
other men.
It's a rear miracle for money to lack a mafter.
As
The WISE INSTRUCTER.
135
As the touchſtone trieth gold, fo gold trieth
the hearts of men.
He is rich that lives content with his eſtate.
Of CHANGE.
Defin. Change is generally any alteration, either of
times, ftates, ftudies, opinions, or any other facul-
ty whatsoever.
T
HE whole world is nothing but a fhop of
change for riches we exchange poverty,
for health fickneſs, for pleaſure forrow, for honors
contempt; briefly, it is nothing elſe but change,
wha foever chanceth unto us.
There is no change more certain than the change
of life to death. Crates.
There is no better change, than for a man that
hath been lewd to become honeft; and for a wo-
man that hath been as lafcivious as Lais, to wax
as repentant as Magdalen.
The unftaid and wandering minded man is
never wife.
Who changeth peace for war, hath all miſeries
laid open to his eye; his goods fpoiled, his chil-
dren flain, his wife ravifhed, his cattle driven
away; briefly, himſelf made moft miferable to
behold his unhappineſs.
Change doth avert the good, and erect the
bad; prefer the faithlefs, and confound defert.
Change feldom brings better chance, but very
often worſe.
The day by courfe changeth to night, the night
likewife changeth to day; the fummer to winter,
youth to age, and proſperity to adverſity.
Nothing is lighter than the change of time,
nor any thing more certain.
M 2
An
136
ANTIQUITY; Or,
All things by nature in the univerſe, are ſub-
ject to alteration and change: How much below
a man then is it, when any thing doth happen,
to be diſturbed, or wonder, as if ſome ſtrange
thing had happened?
Nature by change produceth her increaſe.
He that by change of fortune mounteth higher
than he ſhould, muft arm himſelf with patience
to defcend lower than he would.
Change in all matters, except they be miſchie-
vous is most dangerous. Xenoph.
Change of honour is Envy's mark.
He is no-where, that is every-where.
That plant never profpereth, that is often re-
moved. Seneca.
Change and inconftancy fpring from the light-
nefs of the mind. Greg.
What was done, is done again: All things do
change, yet under the Copes of Heaven there is
no new thing. Sirac.
Every thing holds the name of the place whence
it cometh yet all things feel change, howfoever it
cometh.
As there is nothing more certain than the
change of life, fo there is nothing more uncertain
than the time when it will change.
Good things quickly pafs away, and worfe fuc-
ceed. Seneca.
The purest thing that is, may be changed be-
twixt evening and morning.
What by deſtiny is decreed, man cannot change
or prevent.
The change of opinions breeds the change of
ftates, and continual alterations fet forward fub.
verfions.
Of
The WISE INSTRUCTER. 137
Of POVERTY.
Defin. Poverty is a Tribulation, or want of fuch
neceſſary Things, as belong to our Lives and Eſtates
through which we are brought to a mishap and
mifery.
A
S Kings have honour to countenance their
actions, ſo poor men have honeſty to direct
their lives.
Poverty is as glad to creep to credit as dignity;
and the humble thoughts that ſmoke from a poor
man's cottage, are often as ſweet a facrifice to the
gods, as the perfumes in the palace of a prince.
There is no greater poverty upon a man than
to want wiſdom, whereby he ſhould know how
to govern himſelf. Plato.
There is no fault in Poverty, but their minds
that ſo think are faulty.
Poverty is a branch of temperance, and pe-
nury a compendious obſervation of the laws.
If thou wilt live after nature, thou fhalt never
be poor; if after thine own opinion, thou ſhalt
never be rich.
Poverty is the mother of health.
Poverty is the miſtreſs of philoſophy.
The miferable lack of the poor man, and the
fuperfluous fubftance of the rich man, move
much diſcord among the people.
A noble mind refufeth no danger, if once he
perceiveth himſelf affaulted with poverty.
Poverty cauſeth good mens children to be vir-
tuous; fo that they attain to that by virtue, which
others come unto by riches.
Riches are painful to fools, and poverty plea-
fant to the wife.
M 3
Не
138 ANTIQUITY; Or.
He never accounted of profperity, that hath
not before been pinched with poverty.
He is not poor that hath little, but he that de-
fireth much. Bias.
To live poorly and honeftly, is better than to
live richly and wickedly.
Poverty is the father of inumerable infirmities.
Adverfity is the trial of the mind, and miſhap
the ballance of the thought.
Adverſity overcome, is the higheſt glory; and
willingly undergone, the greateſt virtue.
Poverty is the mother of ruin.
Neceffity is a fore penance, and extremity is
as hard to bear as death.
Need teacheth things unlawful.
Senec.
Poverty, want, extremity and misfortune, are
all eaſy to be born, if they be tempered with con-
tent. Thales.
To write to our better, is of neceffity; to write
to our equal, is of will; to write to our inferior,
is of pure virtue.
The rich doth revenge himſelf with arms, the
poor with tears. Guevar.
It is fome comfort in mifery, to know the worſt
of our mishaps. S. P. S.
In adverfity rich men fhould give remedy, and
wife men minifter comfort by good counsel.
It is a thing very common unto a man afflicted,
to feek the company of another in like trouble.
There is no man in fo wretched a condition,
but he hopeth to grow better: Neither is there any
man fo fet aloft, but he may doubt a fudden fall.
He ought not to be difmayed, that from a high
eftate is defcended to a low degree; neither
ought he to glory or grow proud, that from a
bafe eftate is advanced to promotion.
As
The WISE INSTRUCTE R. 139
As riches are the mother of pleaſure and de-
light, fo poverty is the nurſe of forrow and cala-
mities.
Want is the enemy to defire.
In all eftates a mean muſt be obferved: To
live warily increaſeth treaſure; but to live waft-
fully cauſeth poverty. Protag.
Poverty is no hindrance to wifdom.
Poor men are ſhrubs, that by their bafenefs e-
ſcape many blaſts, when high and tall cedars are
fhaken.
Where poor intreat and cannot obtain, there
rich men command and will be obeyed. Sever.
Miſhap is the true touchftone of friendſhip,
and adverſity the trial of friends.
Happy is that miſhap whereby we paſs into
greater perfection.
Poverty that contenteth is great riches.
Care not for poverty, fith no man liveth fo
bafely as he was born. Saluft.
It is given only to a wife man to be content in
poverty.
Suffer that with patience which thou canst not
avoid, and be not diſpleaſed at thy poor eſtate.
The beggar's crutch ferveth him both to lean
upon, and to fight withal.
Patiently ſhould that be borne, which no ftrength
can overcome, nor counſel avoid: Whether it be
poverty to pinch the body, or adverſity to croſs
the mind.
Poverty poffeffed in fafety, is better than great
riches enjoyed with much fear.
When a man is plagued with poverty and fick-
neſs, both joined together, without any fuccour
or eaſement,then rifeth in him an intolerable grief,
a fire
140
ANTIQUITY; Or,
a fire not able to be quenched, a forrow without
remedy, and a tempeft full of wrecks.
Poverty is a virtue of itfelf.
Diog.
He liveth in a moſt wretched eſtate of beggary
that is not endued with many good qualities.
Of BANISHMENT.
Defin. Banishment is a putting away or driving out
any man, either from the piace, where he ought
and fhould inhabit; or from the place where he
took delight and defired to dwell.
F
ment.
OR fin was man thruft out of Paradife into
the world, therefore his life in it is a baniſh-
No baniſhment is fweet, but the ban hr ent
of a righteous foul from the priſon of a wo d-
wearied body. Stobaus.
Baniſhment is there, where no place is for vir-
Cicero.
tue.
The baniſhed man without a houfe to dwell in,
is like a coarſe without a grave to reft in.
It is better for a man to be banished his coun-
try with wife men, than to live there ftill amongſt
fools.
He that denieth himſelf to his country, is in
baniſhment already.
Wherefoever a man lives well, there is his
Cicero.
country.
A chafte eye exileth licentious looks.
Good fortune attends not every great eftate,
nor evil chance every exiled perſon.
To ſtuff thy coffers with coin, is to commit
thine honour to exile. Marc. Aurel.
True happineſs is never had till after death,
nor exile welcome but in death.
It
The WISE INSTRUCTER.
141
It is a needlefs queftion to aſk a fick man if he
be willing to have his health; or an exile if he
would be called from baniſhment.
Death and baniſhment come foon enough, if
flow enough.
There is more forrow in lofing a man's own
country, than joy in conquering a world of other
nations. Themift
Sweet is reft after long pilgrimage, and great
is the comfort that a baniſhed man takes at tid-
ings of his recallment.
It is the nature of a man to love thoſe things
deareſt which are baniſhed fartheſt from him.
He that in the morning is proud of his poffef-
fions, may happen ere night to be banished from
his pleaſure.
Beauty and youth once baniſhed, are never re-
called.
The comfort of fugitives is, that there be many
fugitives.
Care followeth a fugitive perfon, even as a
ſhadow follows the body.
Of ABSENCE and PRESENCE.
Defin. Abfence is the departing or loss of a Friend,
or any other object wherein we take delight: And
Prefence is the continual company of the party with
whom we defire to be converfant.
A
Niphus.
Bfence in love, makes true love more firm
and conftant.
We never know how profitable the preſence of
a friend is, until we have felt the want by his ab-
fence for a time.
The abfence of friends, is the prefence of
griefs. Bias.
As
142 ANTIQUITY; Or,
As contraries are known by contraries; fo the
delight of preſence is known by the evil of ab-
fence.
Man ſeparated from money, is like a foul fe-
parated from a body.
The grief of unwifhed abfence, is worſe than
the wounds of a ſtubborn lance.
A tedious prefence decays love, and a long ab-
fence forgets true familiarity.
Abfence puts off happineſs, and time alters re-
folutions.
When thought abſents itſelf from truth, the
foul prefents herſelf to fin. Demoft.
The evils got by abfence wiſdom cureth.
Take heed of ſpeaking ill of the abfent.
The folitary man is either a God or a Beaſt.
Life and faith once abfented never return.
The faireft prefence is but a dunghill covered
over with white and purple.
Infamy is never abfent from arrogancy. Diog.
Men gain their defires by travel, fuftain them
by thought, and are abfent from them by annoy-
ance. Ar.
The preſence of one day blameth the abſence
of another; but the laſt ſhall give judgment of
all that is paſt.
The Abfence of puniſhment, is no pardon of
tranfgreffions.
Of ACTS.
Defin. Asts are the monumental deeds of our lives,
and our actions are the enfigns by which we are
known,alſo the perfelineſs of our good and evil living
LL the praiſe of the inward virtue confiſt-
eth in the outward action. Cicero.
ALL
An
The WISE INSTRUCTER.
143
An Action without reafon, and a reafon with-
out an action, are both alike imperfect.
Action is the ready entrance into contemplation.
A filent deed is better than an unprofitable
word.
Neither can good words colour a black action,
nor bad words deprave a good action.
Shape beautifies an image, and good actions
commend a man.
Actions are by fo much more manifeft than
words, by how much the eyes are furer witneffes
than the ears.
It is an argument of too much weakneſs, to re-
member what ſhould have been done.
In action a man doth not only benefit himſelf,
but profit others. S. P. S.
God would never have delivered a foul into the
body, which hath arms and legs, (only inftru~
ments of action) but becauſe it was intended the
mind fhould employ them.
There must not only be in a man a mind of
charity, but alſo diſtributing hands. Amb.
Action is the matter of virtue and honour.
By the actions of a good man we adjudge al-
ways the excellencies of his life.
An imperfect man by one perfect good action
gains a liberal name of goodneſs.
Speech is one of the greateſt actions, which
makes manifeft the prudent virtue of the foul.
All new actions feem fair, though they be like
a painted woman.
To keep a Friend certain, is a harder matter
than to get a friend. Ovid.
Prefumptuous boldneſs is a baſe action in the
eyes of thy betters.
So
144
ANTIQUITY; Or,
So love as thou mayft hate, fo hate as thou
mayſt love, and both without challenge.
The end of every thing is the trial of the action
Of PRAISE,
Defin. Praife is an exalting, or a lifting up to honor,
either the good parts we behold in others, or thoſe
excellencies with which our eyes (tickled by delight)
are enamoured.
T
HERE be many that in words are ready to
praiſe that which is good, but few that in
works are willing to follow the fame.
It is better to be praiſed for true ſpeaking, than
to be honoured for flattering and lying.
For a man to praiſe too much his own writings,
is nothing elſe but to give men occafion to ſpeak
evil both of him and his works.
As it is feemly for a philofopher, and a wealthy
man to praiſe the profits of peace; even fo in his
mouth it is uncomely to prate of the perils of war.
Perfect praiſe and felicity confifteth in a con-
tented life and happy death. Solon.
Praiſe beſtowed on an unworthy perſon, is a
manifeft fign of flattery.
Praife is a poiſon to an ambitious man, for it
leadeth him beyond the ſcope of honeſty.
Nothing deferveth commendation, unleſs it be
virtuous.
Praiſe encourageth the ſpirit to do great and
mighty things; and nourisheth true virtue where
it is begun.
⚫ Commendations make the labour light, the wit
ſtudious, and the hope rich.
Three things are commendable in a ſcholar;
filence in his tongue, diligence in reading, civility
in his behaviour.
He
The WISE INSTRUCTER.
145
He which often praiſeth one, abuſeth himſelf,
confirmeth an error, and proveth in the end a
liar: And he which is praifed, becometh a great
deal more vain. Auguft.
Praife is the hire of virtue. Cicero.
Too much praiſe is a burthen.
Amongst all the praiſes of Lucullus, he deſerv-
eth moſt by this anſwer; I had rather, faid he
deliver one Roman from the hands of an enemy,
than enjoy all the riches of mine adverfaries.
Pompey being grown to the height of his for-
tune, and exalted by many praiſes and victories,
was thus prettily check'd at his departing out of
Athens: Quantum hominem te effe nofti, eatenus es
Deus.
He that praiſeth a man openly, will not ſtick
to flatter him ſecretly. Diog.
To do good to the poor is a double praiſe, be-
cauſe a double facrifice; one to God, another to
man.
Moſt praiſe-worthy is a good nature, that can
amend a bad nature.
Virtues beget praiſe, and praiſe begets honour
and authority.
Nothing is more uncertain than praiſe: For
what one day gives us, another day takes away
from us.
It is a greater praiſe to help the helpleſs, than
to maintain the needlefs.
The doing what we ought deferves no praiſe,
becauſe it is our duty. Auguft.
If another man praiſe thee, yet remember thou
to be thine own judge.
All things that are good, have ever the pre-
eminence in praiſe and compariſon.
N
As
146
ANTIQUITY; Or,
As the fhadow followeth the body, fo praiſe
followeth virtue. Seneca.
To be praiſed of evil men, is as evil as to be
praiſed for evil-doing.
Neither praiſe any thing that is not commend-
able, neither difpraife that which is praife-worthy.
The praiſe of our anceſtors is a light to their
poſterity. Saluſt.
When they offered to Titus a crown of gold, to-
gether with great praiſes, for taking Jerufalem, he
faid, that he himſelf was not the author thereof,
but God.
Never challenge unto thyfelf the praiſe of ano-
ther man's inventions. Marc. Aurel.
He that praiſeth any man, becauſe he is a gen-
tleman, praiſeth his parents alſo.
As they which praiſe unwillingly, feem to have
but little themſelves; fo they which praiſe other
men flenderly, feem defirous to be praifed them-
felves. Just.
It is a point of flattery to praiſe a man to his
face.
Be neither too hafty to praiſe, nor too forward
to diſcommend any. Anax.
There is no day fo clear, but it hath fome
clouds; nor any praiſe ſo compleat, but it is fub-
ject to the ſcandal of the envious.
Of AID.
Defin. Aid generally is any relief or fuccour chiefly
in an extremity; and is the greatest upholder of a-
bility when it is most weak and defperate.
SOF
Orrow is fo hard of belief, that it refufeth all
aid, imagining truth to be dreams, and dreams
to be truth.
Fatal
The WISE INSTRUCTER.
147
Fatal is the aid that brings us to the aſcent of
a crown, from whence men come not down, but
fall down.
Sorrow makes filence her beft aid, and her beſt
orator.
The fhew of injuftice aids and aggravates de-
fpight. Hermes.
The multitude, which look not into cauſes, reſt
fatisfied with any thing which is added by the laws
Fear cafteth too deep, and is ever too wife, if
it be not aided by fome refolution.
One man is born to help another, as far as a-
bility will ferve.
To help the weak is charity; and to aid the
mighty, prefumption. Greg.
A doubtful minded man can never endure to
be aided by any ufual means.
The aid of the fpirit is faith, by which a man
is delivered from a fecond death.
The grace and law of the ſpirit furniſhed with
the aid of God juftifieth the wicked, reconcileth
the finful, and giveth life to the dead.
Wiſdom and learning are the two chief aids to
virtue and good conditions.
Law is the queen of immortality, and aid the
Lord which reſtoreth the oppreffed.
Wife men are not aided by the laws of men,
but the rules of virtue. Solon.
Evil aid and unconſtant love, are like the fha-
dow of a cloud, which vanifheth as foon as it is
feen.
Honeſt affiſtance is without hurt, without hate,
and without penury.
The aid of a friend in law, is half an end to
the law.
N 2
He
148
ANTIQUITY; Or,
He is rafh witted, that prefumeth too much up-
on his own power.
God giveth his wrath by weight, and mercy
without meaſure. Erafmus.
To try the aid of friends, is to prove the hope
of fortunes.
He is a monftrous fool that will prefume to fly
with the aid of waxen wings.
Of
MEAN.
Defin. Mean is the mediocrity and best part of an
action, and muſt be uſed in all things: It contain-
eth the full effect of prudence touching government,
and tranquility concerning the foul.
TH
HE difference of good or bad confifteth in
mediocrity, or mean in all things.
Curiofity and extremity baniſhed man from the
firſt modeſty of his nature in all things.
Nothing too much,nothing too little, preferveth
a mean in all things.
The mean eftate is the beft eftate; indifferent
equality is the eaſieſt fuperiority. Flo.
He that ftarveth for drink by a fountain-fide
hath no means in his mifery.
The mean love is the fureft love: To love ex-
tremely, procureth either death or anger.
Of two evils the leaft is to be chofen; for that
is the mean to well chufing.
The more men are threatened, the greater
means they ſeek for their fafety.
Firſt to become a fervant, is the beſt means to
be a maſter. Diogenes.
As ftorms wither flowers, fo pride confounds.
mean callings.
The ſmalleſt hair hath his fhadow, and the
meaneſt eſtate his rifing and down falling. Fire
The WISE INSTRUCTER.
149
Fire is never without fmoke, nor extremity
without croffes.
Mountains having too much heat of the Sun,
are burnt; valleys, having to little heat thereof,
are barren: But fuch places as hold a mean, are
moſt fruitful.
Of all the parts in mufick, the mean is the
fweetest,
He that keepeth a mean in his diet fhall never
furfeit.
The increafing of paffion multiplieth com-
plaints.
Extremity harbours where a mean is not kept.
Mean thoughts excel ambitious deeds.
Wife men temper their actions to the Time,
and hold a mean in all matters.
The mean cottage of a Swain, ftands in more
fafety than the palace of a Prince.
Where there is no mean, there is no order:
And where proportion is not kept there is ſpeedy
confufion.
E'er mischief come, the means to prevent it
ought to be provided.
Of LABOUR.
Defin. Labour is (or ought to be) the boneft recrea-
tion of the mind; and that induſtrious work-maſter,
which buildeth our knowledge, and makes men ab-
folute by exercife of good letters, and continual tra-
vail in the Sciences.
I
T is not freedom to live licentiouſly; neither
is it liberty, to live without labour.
Labour is a mortal enemy to love, and a dead-
ly foe to fancy.
Great labours require fometimes to be eaſed
with honeſt paſtimes.
N 3
That
150
ANTIQUITY; Or,
That which is done flowly, is never done will-
ingly.
Take good adviſement e'er you begin; but the
thing once determined, diſpatch it with all dili-
gence.
Labour is a burthen, that man undergoeth with
pleaſure. Cicero.
A man that doeth all that he can do, doeth
what he ſhould do.
By diligent and laborious examination of things
paſt, we may eaſily foreſee things to come.
He that endureth Labour fhall tafte the fruit
of his travel.
As nothing mounteth ſwifter than fire, fo no-
thing atchieveth ſooner than labour.
He that endeavoureth, attaineth; he that neg-
lecteth, repenteth.
All errors by labour are cured, huge moun-
tains levelled, and wits refined.
The hope of a good reward, is a great encou-
ragement to labour.
Immoderate labours do weaken the body, but
a temperate kind of exercife, conferveth the fame
in health.
As the ſweeteſt rofe groweth upon the ſharpeft
prickles; fo the hardeſt labours bring forth the
fweeteſt profits.
As brightneſs is to ruftinefs, fo labour excell-
eth idleneſs. Thales.
No worthy act can be accompliſhed without
pain and diligence.
No profit is denied to the painful perſon.
By uſe and labour a man may be brought to a
new nature. Demoft.
Labour in youth waxeth ſtrong, with hope of
reft in age.
Diligence
The WISE INSTRUCT ER.
151
Diligence is the miſtreſs of learning, without
which nothing can either be ſpoken or done in
this life with commendation, and without which
it is altogether impoffible to prove learned, much
lefs excellent in any ſcience.
Erudition gotten by induſtry, though it be
hard in conceiving, yet once obtained it is feldom
forgotten;
Too much diligence breedeth ſuſpicion.
The God which is immortal, doth as it were
fell all things unto us for our labour and travel.
Without care and dilligence no eſtate can prof-
per.
Thoſe ſtudies which feem hard and trouble-
fome in youthful years, are made right pleaſant
refts in old age.
There is nothing fo hard, but diligence and
labour makes it ſeem eaſy. Virg.
Nothing cauſeth a man more diligently to do
his duty, than to think what he would require of
him that is a fervant.
As to every ftudious man, diligence is the mo-
ther, ſo negligence is a ſtep-dame to all learning.
There is nothing that fooner maketh a horſe
fat, than the watchful eye of his maſter; nor any
thing maketh land more fertile, than the diligent
labour of him that owneth the fame.
By dangers, dread and doubtfulneſs, diligence
is greatly hindred.
Of GLADNESS.
Defin. Gladness or pleaſure is properly called that de-
light, which moveth and tickleth our ſenſes; which
quickly flideth and flippeth away, and for the moſt
part leaveth behind it occafion rather of repentance,
than calling it again to remembrance.
Our
152 ANTIQUITY;
Or,
O
UR pleaſures are inductions to our griefs.
Oft hath a tragick entrance a happy end.
Gladness is continually mixt with grief.
Sorrow foregoing gladnefs graceth it.
There is nothing more to be rejoiced at, than
a good and quiet confcience, which at the latter
day fhall be a witnefs to juflify, and not to con-
demn us.
The gladness of the heart addeth length to our
life; but forrow of life haftens death.
Be glad of that day wherein thy tongue hath
not mif-faid, and thy heart hath repented of thy
fins.
Diſordinate laughter cauſeth death, and violent
pleaſures mighty dangers.
All men are glad to fee their riches increaſe;
but few men are diligent to amplify their virtues.
All worldly gladneſs rideth upon the wing of
time, and but in heaven no perfect joy is found.
Be not glad of thy enemy's fall, for he that
fitteth fureft may be overthrown.
It is better to enter the houfe of mourning,
than the habitation of gladnefs. Orig.
Since joys are fhort, take gladneſs when it comes;
for forrows headlong follow one another.
Pleaſures while they flatter a man, they ſting
him to death.
After the delectation and pleaſures of the body,
followeth the deftruction of the fleth. Mar. Aurel.
Pleaſures unbridled, carry a man headlong into
all licentious living.
Pleaſures bring lofs and damage to the party
that too much delighteth in them; they create in
his mind forrow, forgetfulneſs of wildom and
infolency.
The
The WISE INSTRUCTER. 153
The ſweet and fimple breath of heavenly glad-
neſs, is the eaſier to be altered, becauſe it hath
not paffed through worldly wickedness, nor feel-
ingly found the mifchief which evil carrieth with it.
He that is given to pleaſure judgeth all things,
not according to reafon, but according to fenfe.
Pleaſure is the root of all evils, quenching the
light of the foul, hindering good counfel, and
turning men afide from the way of virtue.
Pleaſure is fo much more odious, by how much
more ſhe hideth her venom under the garment of
good liking.
Pleaſure is a certain exultation, or an exceed-
ing rejoicing fprung from the events of things
defired.
Pleaſure amongſt virtues, is like a harlot amongſt
honeſt women, for by her flattery fhe deftroys
man. Cic.
Pleaſure is of two forts, the one is of honeſt
and good things, the other of diſhoneſt: In re-
ſpect of honeft things, it is called voluntas; in
reſpect of diſhoneſt, it is called voluptas.
The companion of pleaſure is pain.
A wiſe man ought not to be puft up with plea-
fure, for it is the food of filthineſs, it killeth the
body, weakeneth the judgment, and taketh away
our underſtanding. Arift.
He is not worthy the name of a man, that
ſpendeth a whole day in pleaſure.
Of LIBERTY.
Defin. Liberty is that freedom and happineſs which
bringeth the foul to its contentment and fatisfaction
after the troublous pilgrimages, travels and bond-
ages of this world. Or otherwife, to live as a
man lifts.
Through
54
ANTIQUITY; Or,
TH
Hrough too much Liberty all things run to
ruin and confufion. Liberty in the mind.
is a fign of goodneſs; in the tongue, of fooliſh-
nefs; in the hands, of theft; in our life, of want
of grace.
Nothing corrupteth more than Liberty; for it
maketh the fon defpife his father, the fervant his
maſter, and the citizen his magiſtrate.
He is to be counted free, that ferveth no looſe-
nefs nor infirmity.
No man truly liveth at Liberty, but he that
liveth virtuoufly.
The wife man, that hath the reign of his own
wit reftained in the hands of his difcretion, is only
free.
There is a natural difcord between Tyranny
and Liberty. Demoſt.
He enjoyeth the fweeteft Liberty, that hath a
quiet confcience. Greg.
Virtue only yieldeth men Liberty, fin yieldeth
fhame and fervitude.
If the Liberty of the Commons be not reſtrai-
ned, the Commonwealth will be deſtroyed.
A man's mind may be at perfect Liberty, tho'
his body be fettered with irons.
Life loft for Liberty, is a lofs full of piety.
It is better to live a miſerable life, being at Li-
berty, than to live a magnificent flave in continual
bondage.
Too much Liberty is a little bondage, and too
great bondage haftens ſpeedy Liberty.
A conftrained will feeketh every opportunity
to flip his head out of the collar.
No man lives happily, if he want the freedom
of Liberty.
Death
The WISE INSTRUCTER.
155
Death ought to be preferred, before flavery
and bondage.
It is a hard thing to moderate a man much
given to Liberty, or to put a bridle to wanton
affections.
He that hath Liberty to do more than is ne-
ceffary, will often times do more than is tending
to honeſty.
Where Liberty is given to offend, fin is ſo ſweet
to the flesh, that there is no difference between
men and beaſts, but that men do exceed beafts
in beaftlinefs.
He is to be thought free, that is not a bond-
flave to iniquity.
Of SERVING.
Defin. Serving or fervitide, is a certain flavish bond
of constraint, by which either for commodity or
love, men bind themselves to the will of others,
making themſelves fubject to controulment.
T
O ferve, or to obey well, is a great virtue,
and proceedeth of Nature, which being
good, is upholden by Education,
It is as neceffary for him that ferveth, as for
him that commandeth, to be honeſtly minded.
Servants muſt be obedient to their Mafters,
whether they be courteous or forward. Plato.
Nature, and the Laws which preferve Nature,
bind men that will be fervants to ftrict obedience.
The fervants of Wiſdom, are the righteous of
the Church, and their off-fpring is obedient.
Servants ought with patience to bear the cor-
rections of their mafters. Chilo.
A crafty Servant ruleth his maſter.
The bondage of a wife man is Liberty. Aug.
The
156
ANTIQUITY, Or,
The fervant that dutifully honoureth his mafter,
fhall, in time to come, find love and obedience
in his own houfhold.
The only fruit of fervice, is love and reward;
and the pleaſure thereof, humility and obedience.
The first duty in a fervant, is willingneſs to
learn whatſoever is neceffary; the fecond, faith-
fulneſs, in performing truly whatſoever belongeth
to his duty; the third, carefulneſs, in feeking all
honeſt means to profit his maſter; the fourth, fi-
lence in tongue, in not replying againſt his maf-
ter's speeches.
There ought to be in a fervant double filence;
the one, in not replying, or contradicting; the
other, in not revealing abroad, what his maſter
doth at home.
Servants ought not to obey with eye-ſervice only,
but alſo with fingleneſs of heart.
It is a moft commendable virtue in a fervant
to know how to obey well.
A fervant once made malapert and fawcy, will
always after kick at his duty, and fcorn the con-
troulment of his mafter. Aug.
Look what kind of fervice a fervant doth unto
his maſter, the like ſhall ſurely be required when
he keepeth fervants himſelf.
Honeft and gentle maſters have commonly
proud and ſtubborn fervants; whereas a maſter
ſturdy and fierce is able, with a little wink, to
command more duty, than the other fhall with
many words. Aurel.
Princes muſt be ſerved both with life and goods
and that is the perfonal ſervice of every natural
fubject.
All men muſt be fubject to Principalities.
Men
The WISE INSTRUCTER.
157
Men are bound to obey magiftrates, although
they command things contrary to publick profit;
except it be in fuch things as are contrary to the
laws of God.
Serving juſtly is a ſeal of obedience, and a tef-
timony of an upright conſcience. Chryf.
Tyrants are termed the ſcourges of God.
It is treafon againſt God and man for the fer-
vant to offer violence to his mafter; but moſt
damnable for a fubject to touch the Lord's a-
nointed.
Of
OBEDIENCE.
Defin. Obedience is the end whereunto virtue tend-
eth; namely, when in all our actions we obferve
honesty and comeliness: It is that which bindeth
the foul, when fully and willingly, without force
and constraint, we give to every one that which
belongeth unto him; honour to whom honour, re-
verence to whom reverence, tribute to whom tri-
bute, and fuccour to whom fuccour belongeth.
Ο
Bedience fheweth our nature, rebellion our
corrupt nature.
That Commonweal is always happy, where the
fubjects are obedient, and the magiftrates merci-
ful.
Wicked men obey for fear, but the good for
love. Ariftotle.
Servants in word and deed owe dutiful obedi-
ence unto their bodily mafters.
Where reaſon ruleth, appetite obeyeth.
Nothing thriveth by ftrife and contention; but
all things flouriſh through love and obedience.
Difobedience proceedeth from negligence; for
he that governeth well, fhall be obeyed well; but
O
he
158 ANTIQUITY; Or,
he that giveth to his fervants too much liberty,
ſhall be fure to have too much lofs. Theopompus.
They commonly prove the beſt maſters, that
have been the moft obedient fervants.
The obedience of the law is the maintenance of
the law.
Treaſon hath no place, where obedience holds
principality. Plato.
Whofoever obeyeth his fuperior, inftructeth
his inferior. Cicero.
It is a certain and infallible obfervation, that
the fon, who hath irreverently and difobediently
diſhonoured his father, is in his old age plagued
by his own pofterity. Aurel.
The humble and obedient gain honour: but
the ſtubborn and obftinate reproof.
The more obedient a man is, the more favour
he purchaſeth.
The bleffedneſs of a commonwealth, is the obe-
dience of citizens. Stobæus.
Only obedience enjoyeth the merit of faith.
Obedience is the badge of devotion, the ſeal of
contemplation, the fafeguard of the penitent,
and the ſchool of the ignorant.
To obey the law, is to fulfil the law.
The will obedient to reaſon never ftrayeth; but
where men break all bonds of duty there follow
all forts of plagues and puniſhments. Juftinian.
Obedience is a virtue due to God and man; to
God as our Creator, to man as our fuperior.
That country is well kept, where the Prince
knoweth how to govern, and the people how to
obey.
The king himſelf is fupreme head of all other
authority, and obeyeth no man, but the law only.
If
The WISE INSTRUCTER: 159
If thou vanquish thy parents with fufferance,
thou shalt furely be bleft for ſuch obedience.
He obeyeth infinites, that is a bond-ſlave to his
lufts. Crates.
Of OPINION.
Defin. Opinion is the rule of the mind, containing
our woe, or pleaſure: It is born of the mind, nurſt
with unreft, and brought up only with imagina-
C
tion.
Pinion makes men arm themſelves one
againſt another.
Opinion is one of the greateſt pillars which
uphold commonwealths, and the greatest mif-
chief to overthrow them. Pont.
Opinion proceeding from a firm difcourfe of
reafon, purged from vanity, is perfect judgment.
Opinion never judgeth rightly of any thing, as
it is indeed, but only as it feemeth to be.
Opinion living in hope, pines in prefent, and
lacketh whatever it hath.
Opinion is the torment of the mind, and the
deftruction of the body, vainly promiſing that
reft which could never be enjoyed.
Opinion draws on the ambitious with a vain
conceit of immortality, making poffible impoffi-
bility.
The variety of Opinions among the learned,
begets both doubtfulneſs and fear in the igno-
rant. Theophr.
The Opinions of Judges have heaped fuits
one upon another, and made them immortal.
By Opinions chiefly is the majefty and integri-
ty of ancient Juftice loft. Crates.
All fedition ſprings from Opinion; and all ſe-
dition
O 2
160 ANTIQUITY; Or,
dition is evil, how honeft foever the ground be
pretended.
The ground of the Roman civil wars was the
diverfity of Opinions betwixt the Nobility and
Senate.
The ſtrength of falfe Opinion is of fuch force,
that it overthroweth the love betwixt man and
wife, betwixt father and child, betwixt friend and
friend, and betwixt mafter and fervant. Demoſt.
To know the cauſe of falfe Opinions, is the
only means to break the ftrength, and root out
the force of falfe Opinions.
Profit, honour, lofs and diſhonour, are four
caufes of disjoined Opinions.
Great Opinions alter not at one inftant, but
loſe their ſtrength by degrees, by little and little,
except they be violent.
Diffimilitude, being a diverfity of Opinions in
religion, is the caufe of civil war.
The diverfity of opinions in fubjects is very
dangerous to eſtates and fovereigns.
Phocion.
It is impoffible for any head to maintain an
Opinion contrary to the members.
Amongſt men that are honeft and upright in
life, and live contented with their calling, there
never happeneth diverfity of Opinions, nor civil
wars for religion.
Of CREDULITY.
Defin. Credulity is a certain ground and unfeigned
truſt which we repoſe in the object propounded to
our imaginations: It is alfo the deftruction of doubt,
and an animater of us to those actions which we
credit to be honest.
fo
So many men, ſo many minds; and ſo many
minds, fo many beliefs.
Credit
The WISE INSTRUCTER. 161
Credit is a conſtant truft, in ſuch things as are
ſpoken or covenanted.
Credit is a figure of faith, or that which faith
itſelf is, and is breathed by the ſpirit of God into
the godly. Beza.
Credit or faith confifteth above all things in
prayer and meditation.
True belief breedeth conftancy in profperity,
and patience in time of affliction.
A good life cannot be ſeparated from a good
belief. Auguft.
Belief fails, where God's truth ftands uncer-
tain.
The way to increaſe credit, is firſt to have
credit.
The fruit of belief is made manifeft by the love
we bear to our neighbours, and by our patienee
in time of trial.
True belief juftifieth, and that juſtification is
our redemption.
Credulous belief knitteth together the joints of
a commonwealth.
The mean which conftitutes commonwealths,
preferves them: Faith first conftituted them,
therefore faith upholds them.
No man believes willingly more than himſelf
liketh. Chryfoft.
No gold is fo precious as a faithful friend,
whom a man may boldly credit.
Men's credit fhould be better than debts, for
faith fhould exceed oaths.
Slow belief is the handmaid of wisdom.
Unexercifed credit is fickly, and unknown
things are unadmitted.
Faith built upon any thing but Divinity is dead
0 3
faith,
162
ANTIQUITY; Or,
faith, and like a frame that hath no ſubſtance or
continuation.
From faith comes fear, from fear hate of fin,
and from hate of fin everlaſting falvation.
In the greateſt danger, the greateſt credit is
beſt deſerved.
Truth
is the daughter of time, and guide to
all goodneſs.
He that through cuftom makes little account
of his promiſe, may fwear often, but ſhall ſeldom
be believed.
Cuftom without credit, is no better to be ac-
counted of than old error.
Credulity is the only advantage of honeft hearts.
It is as great a fault to believe every one, as to
truſt none. Seneca.
True faith. in God maketh innumerable ftrong
champions, and invincible ſtomachs, not only to-
wards death, but alfo againſt all the moft cruel
devices that can be found to make death (if it
were poffible) more painful than death. Boetius.
Credit is of greater worth than friendſhip, and
friendſhip as worthy as may be.
Of SECRECY.
Defin. Secrecy is a faithful humour, which ſtrength-
ned by virtue, concealeth in despite of misfortune
thofe things which one knoweth may either profit
his enemy, or prejudice his friend or country.
He knows not when to speak.
HE
E that knows not when to hold his peace,
Gold boileth beft when it leaft bubbleth; and
a flame preffed down enforceth the fire to fmother..
Love that is kept in fecret confumes in forrows:
And the flames of fancy raked up in filence, will
both fire the ſenſes, and fhrink the finews.
He
The WISE INSTRUCTER.
163
He beareth his mifery beft that hideth it moſt.
As filence is a gift without peril, and contain-
eth in it many good things: So it were better
our filence brought our fimplicity into fufpicion,
than to ſpeak either inconveniently, idly or un-
neceffarily.
Thofe things which are untold are undone :
For there can be no greater comfort than to know
much, nor any lefs labour than to fay nothing.
Venus's temple is never fhut, Cupid's regiſter
lies ever unfolded; and the fecrets of love, if
they be concealed, breed either danger by filence,
or death by fecrecy.
Better it is by ſpeaking little to make a fmall
fcar, than a deep wound by much babbling:
Silence is a gift without peril, and a treaſure
without enemies. Phocion.
Women are fitter to conceive children, than to
conceal fecrets,
By mifpending treafures we lofe wealth; by
diſcovering fecrets, honour and life.
That which thou wouldeft few fhould know,
keep ſecret to thyſelf.
Silence is more fafe than fpeech, when our ene-
mies be the auditors. Saluft.
In fome place, at fome time, and in fome com-
pany, it is better to be filent than talkative.
Wine defcending into the body, caufeth words
to aſcend.
In fome cafes filence is dangerous: And if any
know of conſpiracies againſt their country or king,
or any thing that might greatly prejudice their
neighbour, they ought to difcover it.
As we muſt render account for every idle word,
ſo muſt we likewife for our idle filence. Ambrofe.
Of
164 ANTIQUITY; Or,
Of OATHS.
Defin. An Oath is a perfuafion or calling God to
witneſs that our affertions are juft, true and honeft,
And of Oaths, fome be lawful, fome unlawful:
The lawful Oath is that which is taken before.
Authority; the Oath unlawful is that which is
vainly, and without occafion, uttered.
THE
HE Oath which is honeft, is a proof of fide-
lity, the violation whereof is impiety.
An Oath is the foundation of juſtice, and the
truth of uncertainty.
It is better for a man never to take God to
witneſs, than to forfwear himſelf in mockery.
Oaths do not credit men, but men their Oaths.
It becometh a man to keep inviolate the Oath
which he maketh to his adverſaries, although
miſhap cauſe him to yield unto it.
Through neglect of keeping our Oaths, we
ftain our fouls with lying.
The greateſt fault that can be in a Prince is
perjury.
God's Oath is the confirmation of his promife.
The bare word of a Prince ought to ſtand as
an Oath in law, and his faith as firm as an oracle.
To fwear and forfwear is a vice fo hateful, that
Slaves themſelves judge it worthy of punishment.
He is unwife that putteth any confidence in
the promiſe of a common fwearer.
He that accuftometh his mouth to many Oaths,
procureth unto himfelf many plagues for a pu-
nishment. Sigifmundus.
As it is not neceffary to credit the Oath of an
infidel; fo it is not lawful for a chriftian to break
his vow, although it be made to a Saracen.
Traitors
The WISE INSTRUCT E R. 165
Traitors bewitched with perjury, fear not to
betray themſelves, ſo they may betray others.
He that layeth his faith in pawn, bindeth his
fafety, his honour, and his foul alſo.
Where faith is taken from Oath, juſtice is ru-
ined, love wounded and ſociety confounded.
God in his juſtice chaftens perjury, even from
the cradle to the grave.
Favour gotten by perjury, is honour won by
infamy.
Sin is puniſhed with repentance, but perjury
with damnation. Quint.
Virtue is never in that mouth, where laviſh
Oaths are reſident.
Scarcity of Oaths, is a moſt bleffed fcarcity.
The Oaths uttered in fury, in calms are re-
pented of with tears.
Wicked men's oaths are written in water. Stob.
Faith gives no honour to any Oath; yet Oaths
broken diſhonour faith.
Faith is the devotion of the foul, and the re-
demption of the fame. Jerome.
Wife men think more than they ſpeak: And
to ſwear is the leaſt part of their knowledge.
Of DOUBT.
Defin. Doubts are any uncertain or irrefolute opi-
nions of things, whereby the mind is altogether un-
Satisfied and perplexed.
D
felf.
Oubt being a frenzy of the foul, labouring
to attain the truth, confounds it felf in its
The hurts are boundleſs which come by
Doubts and Uncertainties.
To reft doubtful in Religion, is worthy cer-
tainly of high puniſhment.
There
166
ANTIQUITY; Or.
There is nothing more troubleſome than doubt-
ful thoughts. Archim.
Ignorance is the mother of Doubts, and Doubt
the mother of irreligious opinions.
Doubt is contrary to faith, and whatfoever is
contrary to faith, is clean contrary to falvation.
Doubt proceeds from ignorance, and ignorance
comes from brutifhnefs, and brutifhnefs from
want of virtue and wiſdom.
As Doubts declare men to be bafe minded, fo
courage and refolution erect a prince.
The fcriptures are fufficient to diffolve all
Doubts in Religion; and not to believe them is
to periſh by them.
By over much truft in a man's own wit, the
greateſt Doubts are commonly conceived.
Doubtful prefumptions prove certain confu-
fions.
Love is careful, and misfortunes are fubject to
doubtfulneſs. S. P. S.
Want of wit breeds Doubt, and Doubt leaves
good things unfiniſhed.
Doubtful and melancholic minds are cheer'd
with mufic; but wife men with refolution.
He of neceffity muft err, that of force muſt be
doubtful.
There is no greater ſhame than for a man to
be refolute in worldly actions, and yet wavering
and doubtful in the chief points of his religion.
He is worthy to live always in Doubt, who
doubts what no man elfe doubts but he himſelf
only.
To doubt or miſtruſt a man for his well mean-
ing, is the very next way to caufe him to change
his mind into falfe dealing. Bias.
There
The WISE INSTRUCT E R.
167
There is great doubt of that man's wiſdom,
which is too much ruled by the will of a woman.
To live in Doubt is to live in torment.
He that doubteth of that thing which he feek-
eth, ſhall never know when to find that which he
lacketh.
Whatſoever is well done, is adviſedly done;
but whatſoever is ill, is doubtful.
Doubts chafe away friends, ftrengthen enemies,
and flander all men.
The beginning of error is doubt, dreaming
that our effects agree with the heavens.
Doubts are not overcome with violence, but
with reaſon and underſtanding.
When doubts are known to be doubts, refo-
lution is better efteemed.
Of DENIAL.
NIAL
Defin. Denial is a refuſal of any thing propounded,
or an apoftate back-falling from a thing formerly
affirmed, known or taken.
O deny principles is to deny truths; and to
deny truths is herefy.
T%
To deny what we fear to defire, is to difprove
our own belief.
It is hard to deny to mourn, when nature com-
mands us to weep.
Virtue rather denies wealth, than to enjoy it.
by evil means.
Clouds cannot cover fecrecies, nor Denials
conceal truth. Demoft.
To deny the knot of marriage, is to break the
bond of falvation.
The ftrength of thunder overthrows high
towers, and the back-fliding of apoftates con-
founds fouls.
He
168
ANTIQUITY; Or,
He that denies compaffion to the penitent,
fhall find fmall favour when he himſelf aſketh
forgiveneſs.
Counſel confounds doubts, and diffolves falfe
denials.
Denials make little faults great, and truth
makes great faults indifferent.
The denial of truth is a fickneſs of the foul,
which can never be cured but by the fhame of
reaſon. Herm.
He which by denial hath falfified his oath, fhall
hardly after recover his credit.
There cannot be a greater folly than to truſt
him that will deny the truth for advantage and
promotion.
He getteth no profit, that denieth the truth in
hope of reward.
Wife men efteem many words and many lies.
both alike.
He that will inftruct others in the truth, muſt
never deny the truth himſelf.
Common liars need more than common wits,
elfe will their tales be found double.
He that lieth, bearing the countenance of an
honeſt man, by his outward fhew of honeſty,
fooner deceiveth the ignorant, than many other
which ſeem diſhoneſt.
He that dares prefume to make a lie unto his
Prince, will not fpare to deny the truth before a
neaner magiftrate. Tho. Aquin.
To boaft the denial of truth, is more worthy
puniſhment than to tell lies.
Believe not him, which to day telleth thee a lie
of another body, for he will not ftick to morrow
to tell a lie of thee to another man.
There
The WISE INSTRUCTE R. 169
There is no greater fign of wickedness, than
open herefy.
He that obftinately denieth the truth before
men upon earth, wilfully refufeth the foul's
health in heaven.
He which denies the motions of the fleſh,makes
good the divinity of the ſpirit.
To keep company with a notorious liar, is a
means to make thyſelf ſuſpected, when thou tell-
eft the truth.
The man that through uſe and cuſtom denieth
truth, and doth as it were make an occupation of
lying, fhutteth himſelf out from the company and
prefence of God, lofeth his good name and credit
amongſt men, and moſt horribly joins himſelf to
the Devil, yielding all his endeavours to the fur-
therance of infernal ſervice.
Of
REPETITION.
Defin. Repetition is a repeating or rebearfing again of
things past, being either forgotten, or needful for
prefent ufe or commodity: It is also an upbraiding
of good turns or a wearifome tediouſneſs.
To repeat of
O repeat offences, is to make the committer
afhamed of his faults.
Often to repeat one thing is weariſome to the
hearer, and troublefome to the teller.
Though the hearing of our fins repeated be
bitter, yet the perfuafion of amendment is fweet.
Continually to upbraid men with their miſdo-
ing, is the next way to make them become def-
perate.
God himſelf ufeth to threaten us oftener than to
fmite us. Aug.
Things oft repeated in memory, make the me-
mory more perfect.
P
As
170
ANTIQUITY; Or,
As it is neceffary to fmite the iron being hot;
fo it is needful to repeat in private our own fins,
before they prove odious.
To repeat offences with penitence, is a likeli-
hood of amendment.
There can be nothing fo plainly repeated but it
may be miſtaken. Terence.
A wife man will not have one fin twice repeat-
ed unto him.
Vain repetition is an accufation of dulnefs.
To repeat one thing often, being needlefs, is
a fign of a ſlender capacity.
It is requifite to know men's natures, before we
repeat their difgraces.
Time is the repeater of all things.
He which maketh repetition of his deceit, de-
ſerves to be entangled by deceits.
It is the property of fools and children often to
repeat prophecies.
Though it be a fault general for all men to fin,
yet very few can endure to hear their fins re-
peated.
The things that be moſt ſcant to be gotten, are
moſt dear of price; and things feldom ſpoken of,
are moſt deſired. Plato.
The best garments grow old with often wear-
ing, and ſtrange reports wax ftale with too much
telling.
Walls are faid to have ears, when needlefs re-
petition hath too much tongue.
The often repeating of our faults to ourſelves.
in private, cauſeth more care in our actions public.
We muſt be content to hear what we would not
when we forget ourſelves, and do that which we
fhould not.
Good
ピージャ
​The WISE INSTRUCTER.
171.
Good examples cannot too often be repeated,
if we purpoſe to profit by them.
The often repeating of an injury received makes
manifeſt that the fact is not freely forgiven.
Write injuries in duft, but courtefies in marble.
It is more commendation for a man to be filent,
than to make repetition of his good deeds per-
formed. Aur.
Too much of any thing changeth the nature of
every thing. Terence.
Fire were not to be counted fire, if it wanted
heat; nor virtue to be known without repetition.
Of OFFENCE.
Defin. Offence is an injury or indignity offered either
in fpeech or act, whereby either life or reputation
is called into hazard, making the world in doubt
of their virtue.
Njuſt offences my eſcape for a time without
danger, but never without revenge.
UN
It. were better for a man openly to be hurt with
his enemy's fword, than fecretly to be wounded
with evil ſpeeches. Thal.
Of little meddling comes much reſt, and of
licentious talk oft times enfueth much unquietness.
There is no fufficient recompence for an unjuft
flander.
A fault once excufed, is twice committed.
A falſe report, is a wilful lie.
Light heads, and fharp wits, arem oft apt to
invent ſmooth lies.
When the tongue babbles fondly, it is a token
that the heart abounds with fooliſhneſs.
As a traitor that clippeth the coin of his prince
maketh it lighter to be weighed, but never the
worfe
P 2
172
ANTIQUITY, Or,
worſe to be touched: So he that by finifter re-
ports feemeth to impair the credit of his friend,
may make him lighter among the common fort,
who by weight are oft times deceived; but no-
thing impaireth his good name with the wife, who
try all gold by the touchftone.
If thou fpeak what thou wilt, thou shalt hear
what thou wouldft not. Bias.
The greateſt barkers, are not always the great-
eft biters: As it is far eaſier with words to obtain
the victory, than with deeds to attain the conqueft.
To a virtuous mind, an injurious word doth
more hurt, than the wound of a fword.
In the body of a man, the moft neceffary mem-
ber is the heart; the good lieft inftruments are the
eyes; the parts moft delicate are the ears; and the
thing wherein moft danger is, is the tongue.
Nature teacheth us to fpeak well, but wifdom
teacheth us to ſpeak in a fit time. Epimenides the
painter, after his return from Afia, being enquir-
ed of news, anſwered, I ftand here to fell pictures,
not to tell tidings.
There is no better Philofophy, than for a man
to learn filence.
The Lycaonians had a law, that if any ſtranger
fhould enter into difcourfe with the miftrefs of the
houſe, he ſhould, for his offence, have his tongue
cut out.
The authors of offences and injuries are liars.
Amongst the Romans it was held a great infamy,
for a man to praife the good wife of the houſe.
The eyes, hands and feet, ought not fo foon to
be fubject to the penalty of the law as the tongue;
becauſe they are members for common ufe, but
the tongue is the inftrument of vanity and villany.
Where
The WISE INSTRUCTER.
173
Where there is any hope of amends to be look-
ed for, there the first offence deferves pardon.
A fmall offence being renewed, doth work fome
grievous difpleaſure in the end to the committer
thereof.
The offender feareth the Law, but the inno-
cent feareth fortune. Boetius.
Where offences of the beſt are never pardoned,
the worſt will amend for fear of extreme puniſh-
ment.
Of Accu‚S A TI O N.
Defin. Accufation is the attainture or challenge of any
party in a doubtful matter, and may be employed
both in good and evil part; fometimes proceeding
from an honest paſſionate zeal, and ſometimes from
the effects of farther malice.
H'
E that accuſeth another, muſt look that he
be not guilty of the fame fault himſelf.
Spies and accufers are neceffary evils in a com-
monwealth.
Perfect virtue terrifieth an accufer; indifferent
virtue whets him on.
Whofoever preſently gives credit to accufation
is either wicked himſelf, or very childish in dif-
cretion.
Things grown full, grow out of frame; and
accufation being at the higheft, either reſteth or
declineth.
Great accufations have hard beginnings; both
through their own debates, and their inventers.
If greatneſs could keep what it gets, it ſhould
never be accufed of infortunes. Olaus.
We juſtly accufe him of prodigality, that ſpends
in one day what ſhould ſerve for two.
P 3
Other
174
ANTIQUITY; Or,
Other men's fins accufe our confciences of
frailty.
Ambitious men, raiſed once to dignity, accuſe
afterward all other eſtates of inſufficiency. Bod.
Youthful counfel, private gain, and particular
hate, accuſe kingdoms of fhort continuance.
Wars pretending public good, done for ſpight,
work moſt injuſtice; for they bend their accuſa-
tions againſt the mightieft perfons.
Flattery, the nurſe of vice, is the mother of
falfe accufations; but zeal, of juſt appeals.
Kings, becauſe they can do moft, are in accu-
fation the worſt, though they run into ills by
compulfion.
Great men too much graced ufe rigor, and ac-
cufe humility of dulnefs,
He that accuſeth himſelf is a juft man. Chry.
Good must not be drawn from Kings by force,
nor accufation by threats.
Fools weep when great men are accufed, as
pitying the fall of honor.
He that accufeth himfelf, and afterward an-
fwereth not, tempteth God. Auguft.
General calamity accufeth Princes of general
imbecillity.
When great men are accuſed and condemned,
guilty vaſſals are hopeleſs and deſperate.
No man may be both the accufer and judge.
Princes endangered, feek their peace by any
means; and private perfons injured, feek revenge
many times by falfe accufation.
The greateſt wrongs that ever were effected,
were then performed, when Princes feared to fall
by furmife or accufation.
The accuſed is not guilty, until he be convicted.
Of
The WISE INSTRUCTER. 175
Of SLANDER,
Defin. Slander is a part of envy, and every whit as
vile and dangerous: It is the fuperfluity of a can-
kered heart, which enraged with choler, after an
injury received, or after fome report thereof, want-
ing other means of revenge, doth with flanderous
and reproachful Speeches give teftimony of his hate
and malice.
F
OUL-mouthed detraction, is his neighbour's
foe.
The mouth of a flanderer calleth all things in-
to queſtion, and approveth nothing.
We kill hurtful Vipers, if we ſpy them; but
we nouriſh flanderers till they kill us.
As rats and mice eat and gnaw upon other men's
meat, fo the flanderer eateth and gnaweth upon
the life and flesh of other men.
A tale unaptly told may be depraved.
He that hurteth his neighbour by his tongue,
woundeth his own foul by his words.
They that ſpeak evil and flander the dead, are
like envious dogs, which bite and bark at ftones.
The corrupt heart breaketh out by the lewd
tongue; and fuch as fpeak evil of all men, are
monſters among good men.
Whofoever ufeth to liften much to mil-reports,
deferveth either to lofe his hearing, or his ears.-
A common flanderer ftriving to bring other
men into hate, becomes odious himself.
Believe not every report, neither be thou mov-
ed by vain fuggeftions, left through light truft
thou lofe friends, or, which is more bad, be
counted a fool.
There are three forts of Man-flayers; they
which
176
ANTIQUITY; Or,
which kill, they which hate, and they which de-
tract.
Itching ears do fwallow many wrongs.
He that trufteth tolewd tongues, is either fwoln
with hate, plagued with envy, confumed with
thought, endangered by revenge, or loft in hope.
Nature hath given us two ears, two eyes, and
but one tongue; to the end we ſhould hear and
fee more than we fpeak. Socrat.
Though the tongue be but a fmall member,
yet it many times doth more hurt, than the whole
body beſides.
Keep thy tongue, and keep thy friend; for few
words cover much folly; and a fool being filent
is thought wife.
Diverſity of meats hurt digeftion, and change-
ableness of reports begetteth flander.
Long promiſes are figures of cruelty, and large
flanders the fign of great envy.
Slander offends the living, and gnaws upon the
dead.
The flanderer doth unjustly accufe, and ought
to be puniſhed in the fame fort, as the party ac-
cuſed ſhould have been, if the accufation had been
found true.
Slanderers in ancient times, have been marked
in the forehead with a hot iron.
Apelles, after he had eſcaped a falſe flander, thus.
by his art defcribed her in a table painted: He
pictured a judge with the ears of an Afs, having
on the one fide two ladies, ignorance and ſuſpi-
eion; before him falfe accufation, with a coun-
tenance full of fury, holding in the left hand a
burning torch, and with his right hand pulling a
young man by the hair, who lifted up his eyes
•
and
The WISE INSTRUCTER.
177
and hands to heaven; near unto him was a man
looking pale, earthly, and afquint, which was
envy two damfels following falfe accufation,
named treaſon and deceit, behind whom ſtood a
lady wailing and mourning, called repentance,
which faſtened her eyes upon a very fair lady,
called truth: Declaring by this, that we ought
not lightly to believe every accufation and flander
that is brought unto us.
Of
SCOFFING.
Defin. Quips or Scoffs, are depraving from the ac-
tions of other men; they are the overflowing of wit,
and the fuperfluous fcums of conceit.
T
O play the fcoffing fool well, is a fign of
fome wit, but no wiſdom.
All kind of mockery ought to be fhunned,
which is a reproach covered with fome fault, and
which accuftometh the mocker to rail and lye,
and moveth more than an injury, when it pro-
ceedeth from a will to outrage and malice without
neceffity.
An adder keeps his venom in his tail, but the
poiſon of a ſcoffer is in his tongue.
What is ſweet in the mouth, is bitter in the
ftomach; and fcoffs pleaſant to the ear, are harſh
to the beſt underſtanding.
A fault wilfully committed by scoffing, can
fcarce be amended by repentance.
He that mocks a wife man with flattery, mocks
him with inſufficiency.
Scoffs have not reward, but difdain; nor praiſe,
but ill employment.
Good and evil follow one another, fo do fcoffs
and hateful eſtimation.
The
178
ANTIQUITY; Or,
The leaf man can do fome hurt, and the ab-
furdeft tongue can difparage.
He that moft fcoffs, fhall be moft fcoffed at,
for his reward.
To jeft, is tolerable; but to do harm by jefting,
is infufferable. Bias.
It is better to do well, than to fpeak well; but
eaſier to reprehend than to amend.
There are more mockers than well meaners;
and more fooliſh Quips than good precepts.
Mocking is an artificial injury.
The fairest beauty may prove faulty, and the
wittieft fcoff ridiculous.
It is better to be born fooliſh, than to employ
wit unwifely.
The lofs that is fuftained with modefty, is bet-
ter than the gain that is gotten with impudence.
It is good to hold an aſs by the bridle, and a
fcoffing fool at his wit's end.
To be accounted a nobleman's jefter, is to be
a mercenary fool. Bias.
He that makes an ordinary ufe of fcoffing,
fball never be well thought of in his life, nor find
happineſs at his death.
Of PHYSICK.
Defin. Phyfick is that natural Philofophy, which
tendeth to the knowledge of man, and thofe caufes
which concern the health and good eftate of his body.
Phyfick is a continual fountain, or ſpring of
knowledge, by which we maintain long life.
The fick man defireth not an eloquent Phyfi-
cian, but a skilful one. Seneca
We begin to be fick as foon as we be born.
The infirmity of the body, is the fobriety of
the mind.
The
The WISE INSTRUCTER.
179
The ftrength of the body, is the weakneſs of
the mind, and the weakneſs of the body, the
ftrength of the foul.
Delicate fare is the mother of fickneſs.
Phyfick, rightly applied, is the repairer of
health, and the reftitution of a weak or decayed
nature.
Next unto the glory of God, we ought to re-
gard the profit of the commonwealth; and then
Philofophy, which is Phyfick, nothing being
more commodious.
Phyfick, being rightly used, is an art to find
out the truth, both of divine and human beings.
The ſcope of Phyfick is to glorify God in the
works of nature, teaching men to live well, and
to help their neighbours.
A prattling Phyfician is another diſeaſe to a
fick man.
An Orator doth not always perfuade, nor the
Phyfician cure. Arift.
To know the ufe of Phyfick is fweet, but to
tafte it is unfavory.
It is requifite that he be tormented with pain,
which will not be eafed by Phyfick.
Death holdeth a fword againſt our throats, and
Phyfick a preſervative of health to our hearts.
Death is moft defired of them that be miferable,
and Phyfick moft efteemed of them that be
mighty.
They that be found themſelves, are more ready
in council, than ſkilful in knowledge, to prefcribe
rules of Phyfick to the fick. Bias.
As a blind man cannot fee the fault of ano-
ther's eyes,-ſo an unſkilful Phyſician cannot per-
ceive the defects of the body.
To
180
Or,
ANTIQUITY;
To take Phyfick when the diſeaſe is deſperate,
is to defire the Phyfician to help to confume our
fubftance.
Medicines be not meat to live by.
The patient unruly maketh the Phyſician more
cruel.
The thief is commonly executed that killeth
but one man, and the Phyſician ſcapeth that kil-
leth a thouſand.
Phyficians oftentimes do ufe under the fhew of
honey to give their patients gall, and by this
means preſerve their health: Whereas if they
went plainly to work, the fick would never take
that which were wholeſome, if not toothfome.
The number of Phyficians is the increaſing of
diſeaſes.
Great variety of Medicines do no good at all
to a weak ſtomach.
Some have compared thoſe which uſe often to
take Phyfick, to them which drive the Burgeffes
out of the city, to place ftrangers in their room.
Hippocrates, above all other things, recommend-
eth to a Phyſician, that he ſhould well adviſe
himſelf, if in plagues and extraordinary diſeaſes
be found nothing which was divine; that is to
ſay, whether the hand of God were not the pro-
per cauſe of the ſickneſs of the party diſeaſed.
Phyficians are happy men, becauſe the Sun
makes manifeft what good fuccefs foever happen-
eth in their cures, and the earth buryeth what
faults foever they commit. Nicocles.
Of PAIN.
Defin. Pain, adverfity, or perturbations, are but
affections and inclinations, which come from our
will,
The WISE INSTRUCT ER.
181
will, corrupted by the provocations and allurements
of the flesh, and which wholly refit the divine na-
ture of the reaſonable part of the foul, fastening it
to the body, with the nail of difcontentment.
PAir
Ain is always a companion of pleaſure, and
danger the handmaid attending on delight.
To trouble a troubled man, is to redouble his
pain.
Where adverfities flow, there love ebbs; but
friendſhip ftandeth ftedfaft in all ftorms.
Proſperity getteth friends, but adverfity trieth
them. Pacuv.
In Pain and judgment the quality with the quan-
tity muſt be confidered.
It is lefs evil to fuffer one, than to reſt many.
The greateſt miſery that may be, is to fall into
unknown mifery.
Mifery can never be fo bitter, as eternal felicity.
is pleaſant. Erafmus.
Danger always attendeth at the heels of pride
and ambition.
Adverfity quickneth our ſleepy ſpirits: For by
profperity we learn but ignorance; by adverfity
we are taught knowledge.
Mifery and life are two twins, which increaſe,
are nouriſhed, and live together.
He cannot righly judge of pleaſure, that never
taſted pain.
As no fortune can difmay him, that is of a cour-
ageous mind; fo no man is more wretched, than
he that thinks himſelf to be unfortunate.
In the time of calamity,moft men are more forry,
for that their enemies can fpeak of their dirtreſs,
than for the pain they endure.
Adverſities happening to good men may vex
е
the
182
ANTIQUITY; Or,
the mind, but never change their conftancy.
As the moſt peftilent difeafes do gather unto
themſelves all the infirmity wherewith the body is
annoyed; fo doth th laſt miſery embrace in the
extremity of itſelf all former mifchiefs. S. P. S.
Patience breeds experience, experience hope,
and hope cannot be confounded.
The Pain of death is for fin, the Pain of con-
fcience for fin; but the pain of hell is eternal.
The Pain of the eye is luft, the Pain of the
tongue liberty, and the Pain of both repentance.
Mifery is full of wretchedneſs, fuller of dif-
grace, and fulleft of guiltinefs.
He fuffers double puniſhment, that hath his
Pain prolonged.
He finds helps in adverſity, that fought them
in proſperity.
The remembrance of pleaſures paft aggravates
the Pains that are prefent.
A fawning friend in profperity, will prove a
bitter foe in adverfity.
It is hard in proſperity to know whether our
friends do love us for our own fakes, or for our
goods: But adverfity proves the difpofition of
men's minds.
He that lendeth to another in time of profpe-
rity, fhall never want helps himſelf in the time of
adverfity.
Of TEARS.
Defin. Tears or Sorrow, is a grief or heaviness for
things which are done and past: They are the only
friends to folitarinefs, the enemies to company, and
the heirs to defperation.
Ears are no cures for diftreſs, neither do pre-
fent plaints eaſe a paſſed harm. There
TE
The WISE INSTRUCTER.
183
There is no four but may be qualified with
fweet potions; nor any doleful malady, but may
be allayed with fome delightful mufick.
Tears crave compaffion, and ſubmiſſion deſerv-
eth forgiveneſs. Greg.
The violence of forrow is not at the firſt to be
ftriven withal; becauſe it is like a mighty beaſt,
fooner tamed with following, than overthrown by
withſtanding.
Woe makes the fhorteſt time ſeem long. S. P.S.
Women are moft prone to Tears, and have
them fooneft at command. Eurip.
Sorrow bringeth forth 'Tears, as a tree bring-
eth forth fruit.
That grief is beft digefted, that brings not
open fhame.
Bury the dead, but weep not above one day.
We ſhall ſooner want Tears than cauſe of mourn-
ing in this life. Seneca.
Sorrows concealed are moft felt; and fmo-
thered griefs, if they burft not out, will break
the heart.
The heart that is greatly grieved, takes his beſt
comfort, when he finds time to lament his lofs.
Tears and Sighs declare the heart to be greatly
grieved.
A Tear in the eye of a Strumpet, is like heat-
drops in a bright Sun-fhine, and as much to be
pitied as the weeping of a Crocodile.
Of Sorrow and lamentation, cometh watching
and bleared eyes.
Tears are the badges of Sorrow. Archim.
Paffion is a moſt cumberſome gueft unto itſelf.
Deep-conceited forrows, are like to Sea-ivy,
which, the older it is, the deeper root it hath.
Paffions
Q 2.
184
ANTIQUITY, Or,
Paffions are like the arrows of Cupid, which if
they touch lightly, prove but toys; but once
piercing the fkin, they prove deep wounds.
Where the finalleft fhew of Tears is, there is
often-times the greateſt effect of forrow.
Tears in many eafe the grieved heart: For
grief is like to fire; the more it is covered, the
more it rageth. Plutarch.
Shedding of Tears is the eafing of grief.
Tears are the fruits of paffion, the ftrength of
women, the figns of diffimulation, the reconcilers
of difpleaſures, and the tokens of a broken heart.
Tears are the food of the foul.
There are in the eyes three forts of Tears: The
firft of joy, which in old men fhew their kind-
nefs; the fecond of forrow, which in wretched
men fhew their miſery; the third of diffimulation,
which in women fhew their nature.
Lay thy hand on thy heart, when thy wife hath
the Tear in her eye; for then ſhe intendeth either
to found thee, or to fift thee.
When grief doth approach, if it be ſmall, let
us abide it, becauſe it is eaſy to be borne; but if
it be grievous, let us bear with it, becauſe our
glory fhall be the greater.
Care not for forrow; it will either diffolve, or
be diffolved.
How miferable is that grief, which can utter
nothing in torments! Seneca.
Men take a certain pleaſure in weeping, when
they lament the lofs of friends.
Šolon having buried his Son, did weep very bit-
terly: To whom when one faid, his Tears were
all in vain For that caufe, quoth he, I do weep
the more, becauſe I cannot profit with weeping.
:
Too
The WISE INSTRUCTER.
185
Too much fadneſs in a man, is as much to be
condemned, as over-much boldneſs in a woman
is to be deſpiſed. Bias.
Lepidus, by a long grief conceived of the mif-
behaviour of his Wife, fhortned his own days.
To lament with Tears the follies of our former
life, is profitable: But to grieve too much for
worldly loffes, is a ſign of fooliſhneſs.
Of NEIGHBOURS.
Defin. Neighbours are thoſe in whom we find towards
us the greatest bonds of charity; and not, as is
vulgarly taken, thofe that live near about us.
TH
HE greatest love in us, next unto God,
ought to be love towards our Neighbours.
Whatſoever duties we perform in kindneſs to-
wards our Neighbours, we perform unto God.
Love is the firft foundation of marriage, and
conjunction of Neighbourhood.
The end of a man's being, is the glory of his
Creator, and the love of his Neighbour.
The love of Neighbours appertains mightily
unto falvation.
Men are not born for themſelves, but for their
Country, Parents, and Neighbours. Cicero.
All things on earth are created for men; and
men are created to worship God, and aid one
another.
Whofoever will follow nature, muft love his
Neighbour, and maintain fociety.
pro-
Themistocles felling certain land, made it be
claimed, that it had a good Neighbour. Plutarch.
No man may flander or lye for his profit, be-
cauſe fuch gain is his Neighbour's indignity.
Duty and profit are two diftinct things, and
feparated,
a 3
186.
ANTIQUITY; Or,
feparated, belonging to our Neighbours, and
ourſelves.
We muſt eſteem our Neighbour's love, as
dearly as the pureft gold.
It is more praiſe-worthy to relieve one Neigh-
bour, than to kill many enemies.
We muſt frame all our actions to the glory of
God, to the love of our Neighbours, and the pro-
fit of the Commonwealth.
The tidings of a bad man's buriel, comes never
too foon to the ears of his Neighbour.
The envy of a bad Neighbour, is worſe than
the ſting of a Serpent.
He that lives alone, lives in danger: Society
avoids many perils. Marc. Aurel.
The love of our Neighbours binds us from un-
lawful actions againſt them.
Gold is proved in the furnace, and a Neigh-
bour's love tried in time of trouble.
That Neighbour is to be well thought of, which
is ready in good will to help according to his
power.
A rolling ſtone never gathers mofs, nor a fickle-
minded man love amongſt honeft Neighbours.
The love of Neighbours is the ſtrongeſt pillar
to ſupport the Commonwealth.
He is careleſs and uncharitable, who will play
at Cards, whilft his Neighbour's Houfe is burning.
Good turns done to unthankful Neighbours,
are like water poured into open fieves.
Neceffity ingendreth in a man war againſt him-
felf; and malice to hurt his Neighbour.
Of PROVER Bs.
Defin. Proverbs are only fententious fpeeches of au-
thentick authors, or the ufual phra, es begot by
cuftom.
A little
The WISE INSTRUCTER. 187
Little ſtream ferveth to drive a light Mill.
A ſmall fum will ferve to pay a fhort reckon-
A
ing.
A lean fee is a fit reward for a lazy Clerk.
A rolling ftone gathers no moſs.
All is not gold that gliftereth.
Where is nought to be had, the king lofeth
his right.
It is good to ftrike the iron while it is hot.
The burned Child dreadeth the fire.
Soft pace goeth far.
Good wine needeth no bufh.
Hunger is the beft fauce.
Sweet meat must have four fauce.
It is evil halting before a cripple.
Self do, felf have.
Harm watch, harm catch.
Too much of one thing, is good for nothing.
Hot fup, hot fwallow.
One fcabbed ſheep will infect a whole flock.
Like mafter, like man.
Look not a given horfe in the mouth.
When the belly is full, the bones will be at reſt.
He that reckoneth without his hoft, muft
reckon twice.
A carrion Kite will never be a good Hawk.
He robbeth Peter to pay Paul.
'Too much familiarity breeds contempt.
Rome was not built in a day.
Better thrive late than never.
After death the Phyſician.
After dinner Muſtard.
No fire without fome fmoak.
A fool's bolt is foon fhot.
All covet, all lofe.
After a ftorm cometh a calm.
It
188
ANTIQUITY; Or,
lip.
It is better to bow than to break.
Need makes the old wife trot.
Death dealeth doubtfully.
More coft, more worſhip.
It is an ill wind that blows good to none.
Much coin, much care.
Much meat, much malady.
Much Learning, much forrow.
Look before you leap.
Time and Tide tarry for no man.
Like lips, like lettice.
Many things chance between the cup and the
What is bred in the bone, will never out of
the fleſh.
Every man for himſelf, and God for us all.
Bare words are no lawful bargain.
It is good fleeping in a whole fkin.
The end trieth all.
In little meddling, lieth much reft.
Wake not a fleeping Lion.
The veffel will favour of the firft liquor..
One Swallow brings not a Summer.
White Silver dies black lines.
Fire is as hurtful, as healthful.
Water is as dangerous, as commodious.
Credit ought rather to be given to the eyes,
than to the Ears.
Where many words are ſpoken, truth is held
in fufpicion. Stebæus.
He that goeth a borrowing, goeth a forrowing.
A friend in the Court, is better than Money
in the purſe.
He gives twice, that gives quickly.
He that ſpareth to fpeak, fpareth to ſpeed.
Service
The WISE INSTRUCT er. 189
Service willingly offered, is commonly refuted
and fufpected.
A man's own manners do fhape him either
good or bad fortunes.
A near friend, is better than a far-dwelling
kingſman.
Of SENTENCES.
Defin. Sentences are the pithy and fweet flowers of
wit, compiled in a ready and deliberate brain, and
uttered in short and elegant phrafes.
Η
HE that defireth to make a good market for
his wares, muft watch opportunity to open
his ſhop.
Where the foundation is weak, the frame tot-
tereth; and where the root is not deep, the tree
falleth.
Where the knot is looſe, the ſtring flippeth;
and where the water is fhallow, no veffel will ride.
Where fundry flies bite, the gall is great; and
where every hand fleeceth, the fheep goeth
naked. Demoft.
He that talketh much, and doeth little, is like
unto him that fails with a fide wind, and is bore
with the tide to a wrong fhore.
Eagles fly alone; and they are but ſheep that
always flock together.
The mean man muſt labour to ferve the mighty,
and the mighty muſt ſtudy to defend the mean.
Standing pools gather filth, and flowing rivers
are always fweet.
He that bites of every weed to fearch out the
nature, may light upon poiſon: and he that loves
to be fifting of every cloud, may be ſmitten with
a thunder-ſtroke.
A wanton
190
ANTIQUITY; Or,
A wanton eye is the dart of Cephalus, that where
it levelleth, there it lighteth; and where it hits
woundeth deep.
Depth of wiſdom, height of courage, and large-
nefs of magnificence, get admiration.
Truth of word, meekneſs, courteſy, mercy and
liberality ftir up affection.
There is no man fuddenly excellently good or
extremely evil; but grows either as he holds him-
felf up in virtue, or lets himſelf flide to vice.
Cunning to keep, is no lefs commendable, than
courage to command.
As life without learning is unpleaſant, ſo learn-
ing without wifdom is unprofitable.
He properly may be called a man, that in his
behaviour governeth himſelf like a man, that is
to fay, conformable unto fuch things as reafon
willeth, and not as the motions of fenfuality will.
Examples of the dead that were good, do pro-
fit men more to live well, than the counfel of the
wicked that be living, which doth inter and bury
thoſe that are now alive.
Far better it is to be a tenant of liberty, than
a landlord of thrall.
He that makes himself a fheep, fhall be eaten
of the Wolf.
He that lofeth favour on land, to feek fortune
at fea, is like him that ftared fo long at a Star,
that he fell into a ditch.
Small helps joined together, wax ftronger.
He is unworthy to be a mafter over others,
that cannot mafter himſelf.
Pho.
A maſter ought not to be known by the houſe,
but the houſe by the mafter.
A buſy tongue makes the mind repent at leifure.
By
The WISE INSTRUCTER.
191
By repentance we are drawn to mercy, without
whoſe wings we cannot fly from vengeance.
Where the demand is a jeft, the fitteſt anfwer
is a fcoff. Archim. • ડું
When Dogs fall a fnarling, Serpents a hiffing,
and Women a weeping; the firft mean to bite,
the ſecond to fting, and the third to deceive.
A fubtil Wolf will never hunt too near his own
den.
Such as be born deaf or blind, have commonly
their inward powers the more perfect.
He that helpeth an evil man, hurteth him that
is good. Crates.
When that thing cannot be done that thou
wouldeft, then feek to compaſs that which thou
knoweſt may be brought to pafs.
Contempt is a thing intolerable, foraſmuch as
no man can think himſelf fo vile, that he ought
to be deſpiſed.
Sudden motions and enforcements of the mind
do often break out, either for great good, or great
evil. Hom.
Many men labour to deliver themfelves from
contempt, but more ſtudy to be revenged thereof.
It is the corrupting of the good, to keep com-
pany with the evil.
The eye can never offend, if the mind would
rule the eye.
Where there is divifion, there is confufion. Solon
That perſon is not worthy to live, that taketh
not care how to live well.
Negligence in private caufes is very dangerous.
Solitarinefs is a fly enemy, that doth moſt ſepa-
rate a man from doing well. S. P. S.
He that mindeth to conquer, muſt be careful.
Money
192
Or,
ANTIQUITY;
Money borrowed upon ufury bringeth miſery,
although for a time it ſeem pleaſant.
Of a ſhort pleaſure, long repentance is the heir.
Private loffes may be holpen by publick pains.
Immodeate wealth caufeth pride, pride bring..
eth hatred, hatred worketh rebellion, rebellion
maketh an alteration, and changeth Kingdoms.
That kind of contemplation that tends to foli-
tarineſs, is but a glorious title to idleneſs.
Liking is not always the child of beauty.
Jealoufy is the harbinger of difdain.
All is but lip-wifdom that wants experience.
Who will refift love, muſt either have no wit,
or put out his eyes.
Love is to a yielding heart a King, but to a
refifting, a Tyrant. S. P. S.
Fear is the only knot that knitteth a Tyrant's
people to him, which once being untied by a
greater force, they all fcatter from him, like fo
many birds whofe cages are broken.
S. P. S.
Ambition and love can abide no lingering.
No thraldom to the inward bondage.
The right conceit of young men is, that they
think they then ſpeak wifely, when they cannot
underſtand themſelves.
He that will needs ftir affections in others, muft
firſt ſhew the fame paffion himſelf.
Things loft by negligence, muſt be recovered
by diligence.
As rewards are neceffary for well-doers, fo
chaſtiſements are meet for offenders.
Virtue, like the clear Heaven, is without clouds.
He that will blame another, muft firſt be blame-
lefs himſelf, eſpecially in the matter that he blam-
eth another for.
Sufpicion
The WISE INSTRUCTER.
193
Sufpicion breedeth care, and the effects of
cruelty ftir up a new caufe of fufpicion.
It is best dealing with an enemy, when he is at
the weakeſt. Aurel.
The better fort efchew evil for fhame, but the
common people for fear of puniſhment.
Laws not executed are of no value, and as good
not made as not practiſed.
Things that are wrongfully gotten, have no
certain affurance.
Not as men would, but as men may; and as
the nature of things doth require, fo fhould they
deal.
Where flatterers bear rule, things come to ruin.
Such is the man and his manners, as his de-
light and ſtudy is.
By diligence and pains-taking, all may be a-
mended that is amiſs.
When things are in extremity, it is good to be
of good cheer, and rather endeavour to amend
them, than cowardly to faint, and deſpair of all.
They that truſt much to their friends, know
not how ſhortly tears be dried up.
God and nature do fet all things to fale for la-
bour.
Great is the value of order and forefight to go-
vern things well.
Man can better ſuffer to be denied, than to be
deceived.
Lingering is moſt loathfome, when neceffity re-
quireth hafte. Quint.
The carefulneſs of the wicked, caufeth the
godly to look about them.
All paffages are open to the ftout and valiant
minded man.
R
Flying
194 ANTIQUITY; Or,
Flying tales and flattering news, do never good
to any ſtate.
It is better to fight with an enemy at his own
home than for him to fight with us in our country.
Private welfare is not to be preferred before
the commonweal.
Wifemen being wronged, are to be feared of
the wrong-doers.
Careleſs men are ever moſt nigh unto their own
harm.
Fair promiſes make fools feign; and flatterers
feek by difcrediting others, to benefit themſelves.
Good men fometimes are in greater danger for
faying the truth, than evil men for fpeaking
falfely. Plaut.
Of one inconvenience oftentimes fuffered, many
miſchiefs commonly follow.
Forbearance of ſpeech is moſt dangerous, when
neceffity requireth to ſpeak.
A bold fpeech upon a good caufe, deferveth
favour,
Sleep and food are enemies to the mourning,
which paffion perfuadeth to be reaſonable.
Often fufpecting of others, cometh of fecret
condemning ourſelves.
Advancement is the moſt mortal offence to envy
Through diligence and care things may be re-
dreffed, which were by floth and negligence fo
borne. Aurel.
He doth wrong that giveth cauſe of war, not
he that feeketh the redrefs of wrong.
The leſs one feareth his enemy, the nigher he
is to his own harm.
Such as are careleſs in their own cauſes, hardly
can be careful about other men's affairs. Thales.
It
The WISE INSTRUCTER. 195
It is better to begin a war, than to abide war.
Corrupt officers never want matter to fatisfy
their corrupt minds.
It is folly to refuſe the aid of a ſtranger when
we may have it, and are in need thereof.
Theſe three chief points are neceffarily belong-
ing to a counſellor; to be bold, plain and faithful.
That city is of no value, which is not of abi-
lity enough to punish wrong doers: Neither is
that Commonweal any thing worth at all, where
pardon and interceffion prevail againſt laws.
The mind of man is his guide in all things, and
the fame is only to be inftructed and trained up
with knowledge and learning.
To know well, and to do well, are the two
points belonging to virtue. Origen.
Virtue is praiſed of many men, but very few
defire to follow her effectually.
Honour got by virtue hath perpetual affurance,
That man cannot long endure labour, which
wanteth his natural kind of reft.
The mind of man is man himself, and needeth
continual teaching.
Though all new chances caufe preſently new
thoughts; yet thereby we attain more fledfaftneſs
againſt miſhaps to come.
After the unlawful getting of a covetousfather,
followeth the riotous fpending of a prodigal fon.
Of SIMILITUDES.
Defin. Similitudes or likeness, are the Images or Pic-
tures of things to which they are compared, lively
explaining one thing in a far different object.
A
S that member is nothing profitable, but ra-
ther hurtful to the body, which by corrup-
R 2
tion
196
ANTIQUITY; Or,
tion is lame and imperfect: So that fubject whofe
mind is drawn into fundry practices of difcord,
working the diſquiet of a common peace and tran-
quillity, may be juftly cut off, as an unprofitable
part or canker in a Commonwealth.
As the virtue of a Prince, is the chiefeft autho-
rity of the magiftrate; fo are the good conditions
of the rulers, the beſt ſtay and ſtrongeſt defence
of inferiors. Plut.
As he is not unfortunate, which is poor and de-
formed: So they are not to be accounted happy,
which are only rich and beautiful.
As plants meaſurably watered grow the better,
but being watered too much, are drowned and
die; fo the mind with moderate labour is refreſh-
ed, but with over much is utterly dulled. Eras.
As any thing, be it never fo eafy, is hard to
the idle; fo any thing, be it never fo hard, is
eafy to the wit well employed. Ennius.
As a fhip, having a fure anchor, may lie fafe in
any place; fo the mind that is ruled by perfect
reaſon, is quiet every where.
As that fire fmoaketh not much, which flameth
at the firſt blowing; fo the glory that brightly
ſhineth at the firſt, is not greatly envied; but that
which is long in getting, is always prevented by
envy.
Ás the man that drinketh poifon, deſtroyeth
himſelf therewith; fo he that admitteth a friend
e'er he perfectly knows him, may hurt himſelf by
too much truſting him.
As the perfect gold, which is of a pure fub-
ſtance, fooner receiveth any form than the ſturdy
fteel, which is grofs and maffy metal; fo women's
effeminate minds are more fubject to affection, and
are
The WISE INSTRUCTER.
197
are fooner fettered with the fnares of fancy, than
the hard hearts of men.
As golden pillars do fhine upon the fockets of
filver; fo doth a fair face with a virtuous mind.
Like as a good mufician, having any key or
ſtringof his inftrument out of tune, doth not im-
mediately cut it off, and caft it away, but either
with ftraining it higher, or flackening it down
lower, by little and little caufeth it to agree: So
fhould rulers rather reform tranfgreffors by fmall
corrections, than feek to caft them away for every
treſpaſs.
As Apollodorus was wont to fay of Chryfippus's
books, that if other men's fentences were left out,
the pages would be void: fo may we fpeak of
brokers; for if other men enjoyed their goods,
their warehouſes would be quickly empty.
As the ſtrong bitterneſs of the Aloe-tree tak-
eth
away the ſweetneſs of the ſweeteſt honey; fa
evil works deſtroy and take away the praiſe of
good deeds.
As a veffel is known by the found, whether it
be whole or broken; fo are men proved by their
fpeech, whether they be wife or fooliſh: Demoft.
As wine, in Plato's opinion, is the mother of
verity; fo love in Jamblichus's cenfure is the fruit
of idleness.
As in feaſts, hunger is the beſt fauce; ſo of
gueſts, mirth is the beſt welcome.
As the occurrence of many things bringeth
much trouble; fo the confiderations thereof
cure experience.
pro-
Like as a battered or crazed ſhip, by drinking
in of water not only drowneth herſelf, but all
thoſe that are in her; fo a ruler, by ufing vici
ouſneſs
R 3
198
ANTIQUITY; Or,
ouſneſs, deſtroyeth not himſelf alone, but all o-
thers befides, that are under his government.
As ignorant governors bring their country into
many inconveniences; fo fuch as are devilliſhly
politick utterly overthrow the ſtate.
As truth is the centre of religion; fo contrary
opinions, founded on evil examples, are the cor-
Fuptions of the world, and the bringers in of
Atheiſm.
As it becometh fubjects to beobedient to their
fovereign; fo it behoveth, that the king be careful
for the commodity of his commonweal. Sigif.
As there is no deliberation good that hangeth
on delay; fo no counſel is profitable, that is fol-
lowed unadviſedly.
As that kingdom is moſt ſtrong, where obedi-
ence is moſt nourished; fo that ftate is moſt dan-
gerous, where the foldier is moſt negligently re-
garded.
As no phyſician is reputed good that healeth
others, and cannot heal himſelf; fo he is no good
magiſtrate that commandeth others to avoid vices
and will not fhun evil himſelf. Marc. Aurel.
As the green leaves outwardly fhew, that the
tree is not dry inwardly; fo good works openly
teftify the zeal of the heart inwardly. Eraf
Like as a governor of a ſhip, is not chofen for
his riches, but for his knowledge; fo fhould the
chief magiftrate in every city, be chofen rather
for his wifdom and godly zeal, than for his wealth
and great poffeffions.
As the good nefs of wife men continually amend-
eth; fo the malice of fools evermore increafeth.
As they which cannot fuffer the light of a can-
she, cạn much worſe abide the brightnefs of the
Sun;
The WISE INSTRUCTE R. 199
Sun;
fo they that are troubled with ſmall trifles,
would be more amazed in weighty matters.
As fire caft into the water, is quickly quenched,
fo a falfe accufation againſt an honeft life, is foon
extinguiſhed.
As the Canker eateth and deſtroyeth iron; fo
doth envy eat and confume the hearts of the en-
vious.
As the favour of ftinking carrion is noiſome to
them that ſmell it; fo is the fpeech of fools tedi-
ous to wife men that hear it. Solon.
As the wicked and malicious perfon is moſt
hardy to commit the greateft crimes; fo is he moſt
cruel and ready wickedly to give ſentence againſt
another for the fame offence.
As men eat divers things by morfels, which if
they ſhould eat whole, would choak them; fo by
divers days we fuffer troubles, which, if they
fhould all come together, would make an end of
us in one day.
As fin is natural, and the chaſtiſement volun-
tary; fo ought the rigour of juſtice to be tem-
perate; fo that the minifters thereof fhould ra-
ther fhew compaffion than vengeance; whereby
the trefpaffers fhould take occafion to amend their
fins paft, and not to revenge the injury preſent.
As when the wood is taken from the fire, and
the embers quenched, yet nevertheleſs, the ftones
oft-times remain hot and burning; fo though the
fleſh be chaſtiſed with hot and dry maladies, or
confumed by many years in travel, yet concupif-
cence abideth ſtill in the bones. Antiſt.
As after great ftorms the air is clear; fo after
the floods of repentant tears, the conſcience is at
quiet.
As
200 ANTIQUITY; Or,
As Darnel ſpringeth up amongſt good Wheat,
and Nettles among Rofes; even fo envy groweth
up among virtues. Theop.
As the leaves of a book, which is feldom uſed,
will cleave faft together; even fo the memory
waxeth dull, if it be not often quickned.
Like as an Adamant draweth by little and lit-
tle the heavy iron, until at laſt it be joined with
it; fo virtue and wifdom draw men's minds to
the practice thereof.
As a veffel cannot be known, whether it be
whole or broken, until it hath liquor in it; fo can
no man be known what he is, before he be in
authority.
As it is great fooliſhneſs to forfake the clear
fountains, and to drink puddle water; fo it is
great folly to leave the fweet doctrine of the
Evangelifts, and to ftudy the dreams of men's
imaginations.
As fight is in the eye, fo is the mind in the
foul. Sophoc.
As defire is glad to embrace the firſt ſhew of
comfort; fo is hope defirous of perfect affurance.
Of BRAVERY.
Defin. Bravery is a riotous excefs, either in apparel,
or other ornaments: It is alſo a part of pride, and
contrary to decency and comeliness.
EXcels of Bravery brings a man of much
all.
wealth quickly to poverty.
Pride joined with many virtues, choaks them
They that rather delight to deck their bodies
than their fouls, feem men rather created for their
bodies than their fouls..
Excefs
The WISE
201
INSTRUCTER.
Exceſs in vanity hath never end.
Theft, or violent death, ever waiteth at the
heels of excefs.
They never can be careful to keep a mean in
huſbanding another man's wealth, which are
careleſs in beſtowing their own fubftance upon
exceſs.
To ſpend much beyond power, and hope much
upon promiſes, make many men beggars which
were left wealthy.
He that employeth his fubftance in bravery,
fhall quickly bring his eftate to beggary.
The cauſe why bravery is ſo much eſteemed, is
the reſpect the world taketh of the outward ap-
pearance, neglecting the inward excellence.
There are three things that coft dearly, and
confume quickly; a fair woman that is unchafte;
a rich garment that hath many cuts; and a weal-
thy ſtock on an ill huſband.
A fool cloathed in a gay garment, if he get
any courtefy, may thank his weed, and not his
wit. Archim.
As the weed cannot be eſteemed precious for
the fair flower which it beareth; fo ought no man
to be accounted virtuous, for the gay garment
which he weareth.
Building may be overthrown with wind, appa-
rel confumed with moths: What folly is it then
for men to delight in that which the light wind
can waſte, and the ſmall worm deſtroy?
He that waſteth his wealth to follow every
faſhion, and ſpendeth his fubftance to maintain
his bravery, may be counted the Mercer's friend,
the Taylor's fool, and his own foe. Bias.
Rich cloaths are beggars weeds, to a difcon-
tented mind.
Bravery
202
ANTIQUITY; Or.
Bravery of apparel is nothing worth, if the
mind be miferable.
Defire of that we cannot get, torments us;
hope of that we may have, comforts us; and the
bravery of that we poffefs, makes us become
proud.
As oil being caft upon the fire, quencheth not
the flame; fo bravery beſtowed upon the body,
never humbleth the foul.
As it is no wiſdom in admiring the fcabbard,
to defpife the blade; fo it is mere folly to praiſe
a man for his bravery, and diſcommend him for
his decency.
Rain can never caufe the corn to bring forth
any fruit which is fown upon hard ftones; nor
can ſpeech perfuade a proud man to become an
enemy to brave apparel.
Gorgeous garments are marks of pride, and
lets of righteouſneſs.
As a
man would judge one to be ill at eafe,
that weareth a plaifter upon his face; or one that
hath been ſcourged, to be puniſhed by the law
fo doth painting betoken a difeafed foul marked
with adultery.
;
Woe to that beauty which fleepeth not with
the face. Horace.
If by the Civil Law, the Child may have an
action of the Caſe againſt him, which ſhall deface
the portraiture of his Father; we may imagine
how much it difpleafeth God, if by artificial paint-
ing we feek to correct his workmanſhip.
Painting haftens wrinkles before old age comes.
Thoſe which are curious in decking of the
body, deſpiſe the care of the foul.
All kind of painting, artificial garniſhing, and
colouring
The WISE INSTRUCT ER.
203
colouring of hair, was forbidden among the
Spartans.
Of BOASTING.
Defin. Boasting is a part of pride, wherein a man
fecketh to extol himself vain-gloriously beyond his
deferving, or the repute of the world, for any ac-
tion done.
A
Dog that barketh much, will bite but lit-
tle; and the man that uſes to make great
promifes, will yield but fmall performance in the
end.
Good wits are often hindred by fhame-faced-
nefs, and perverfe conceits are boldened by im-
pudency.
Many men's threatenings be more fearful in
hearing, than hurtful in effect.
He boaſteth in vain of his great lineage, that,
having no goodneſs in himſelf, feeketh to be
eſteemed for the nobility of his anceſtors.
Great offers are often promiſed in words, and
feldom performed in deeds.
There be many who can boaſt of battles, that
were never fought in the fields.
Where the matter itſelf bringeth credit, a man
for his glofs deferveth ſmall commendation.
Great boaft giveth leaft courage, and many
words are figns of ſmall wit.
Arrogancy is always accompanied with Folly,
Audacity, Rafhnefs, Infolency, and Solitarinefs.
A boasting tongue is a manifeft fign of a cow-
ardly heart. Bias.
Craffus boasting of his mighty army, was pret-
tily anſwered: It is not their multitude which fol-
low thee, but thy courage in leading them, which
ſhall make thee famous.
No
204
ANTIQUITY; Or,
No man may truly brag of what he hath, fince
what he hath may be loſt.
Eur.
Tully gloried that he had amplified the Latin
tongue.
The world can boaſt of nothing but vanity,
neither vanity brag of any thing more than the
end.
He that boaſteth himſelf to know every thing,
is moſt ignorant; and he that prefumeth to know
nothing is wife. Plato.
Boaft is but the fcum of thought, vanishing
with fading pleaſure, and entertained by fooliſh
objects.
Great threatenings are like big winds, they
blufter fore, but they end foon.
It is a foolish Boaft, whereby men make ma-
nifeft their own ignorance.
Where good wine is, there needs no garland;
and where virtues are, there needs no commen-
dation.
Of few words enfue many effects; of much
boaſting, ſmall belief.
Thoſe that boaſt moſt, fail moft; for deeds
are filent.
To fill thy mouth with boaſting, is to fill thy
name with flander.
It is better to be filent, than to brag or to
boaſt vain-gloriouſly any thing in our own com-
mendation.
Of NATURE.
Defin. Nature is that ſpirit or divine reaſon, which
is the efficient cauſe of natural works, and the pre-
Serving cauſe of thofe things that have being through
the only power of the heavenly Word, which is the
workmaster of Nature and the whole World, and
bath
The WISE INSTRUCTE R. 205
bath infuſed into every thing a lively virtue and
fitrength, whereby it increaſeth and preferveth it-
felf by a natural faculty.
N
Ature in defpight of time will frown at abuſe.
Nature hath a certain predominant power
over the mind of men:
The man that lives obedient to Nature, can
never hurt himſelf thereby.
As Art is a help to 'Nature, fo is Experience
the trial and perfection of Art.
As Nature hath given beauty, and virtue given
courage; fo Nature yieldeth death, and virtue
yieldeth honour.
Nature is above Art in the Ignorant, and virtue
is eſteemed all things of the wiſe.
It is hard to ftreighten that by Art, which is
made crooked by Nature. Peri.
Nature is placed in the Eye, Reaſon in the
Mind, but virtue in both.
Confider what Nature requires, and not how
much affection defires.
Nature guideth beafts, but Reafon ruleth the
hearts of men.
Such as live according to Nature, are never
poor; and according to the opinion of men, are
never rich; becauſe Nature contenteth herſelf,
and opinion doth infinitely covet.
Philip, King Alexander's Father, falling upon
the fands, and ſeeing there the print and mark of
his body, faid, How little a plat of ground is
Nature content with, and yet we covet the whole
World?
The God, which is the God of Nature. doth
never teach unnaturalnefs. S. P. S.
S
Nature
206 ANTIQUITY, Or,
Nature is higher prized than Wealth, and the
love of Parents ought to be more precious than
dignity.
Fire cannot be hid in ſtraw, nor the nature of
man fo concealed, but at laft it will have its
courſe.
In Nature nothing is fuperfluous. Arift.
Where Nature is vicious, by learning it is
amended; and where it is virtuous, by ſkill it is
augmented.
There is no greater bond than duty, nor ftraiter
law than Nature; And where Nature enforceth
obedience, there to reſiſt is to ſtrive againſt God.
Liberal fciences are moſt meet for liberal men,
and good arts for good Natures.
Nature, without learning and good bringing
up, is a blind guide; learning without Nature,
wanteth much; and ufe without the two former
is unprofitable.
Nature being always in a perpetual motion,
defireth to be driven to the better part, or elſe
ſhe ſuffereth herſelf to be weighed down as a ba-
lance to the worfer.
Nature is our beft guide, whom if we follow,
we ſhall never go aftray. Arift.
Nature friendly fheweth us by many figns what
fhe would, what fhe feeketh, and what the defi-
reth; but man by fome ftrange mean waxeth
deaf, and will not hear what the gently counfel-
leth.
Nature is a certain ftrength and power, put
into things created by God, who giveth to each
thing that which belongeth unto it.
Of
The WISE INSTRUCTER. "207
Of LIFE.
Defin. Life, which we commonly call the breath of
this world, is a perpetual battle, and a ſharp
fkirmish, wherein we are one while hurt with en-
vy, another while with ambition, and by and by
with ſome other vice; befides the fudden onſets gi-
ven upon our bodies by a thousand forts of difeafes,
and floods of adverfities upon our ſpirits.
L
IFE is a pilgrimage, a fhadow of joy, a glaſs
of infirmity, and the perfect path-way to
death.
All mortal men fuffer corruption in their fouls
through vice, and in their bodies thro' worms.
It is a miferable life where friends are feared,
and enemies nothing miſtruſted.
It is better not to live, than not to know how
to live. Saluft.
It is hard for a man to live well, but very eafy
to die ill.
If a good man defire to live, it is for the great
defire he hath to do good; but if the evil defire
to live, it is for that they would abuſe the world
longer.
The children of vanity call no time good, but
that wherein they have according to their own
defire, and do nothing but follow their own filthy
lufts.
Man's life is like lightning, which is but a
flaſh; and the longeſt date of years but a bavin's
blaze.
Men can neither enlarge their lives as they de-
fire, nor fhun that death which they abhor. Menan.
A deteftable life removeth all merit of honou-
rable burial.
S 2
By
208
Or,
ANTIQUITY;
By Life groweth continuance, and by death
all things take end.
Life and death are in the power of the tongue.
The man that defireth life and feareth death,
ought carefully to govern his tongue.
Life is fhort, yet fweet. Eurip.
Life to a wretched man is long; but to him
that is happy, very fhort. Menan.
Man's life is a warfare. Seneca.
The mortal life, which we enjoy, is the hope
of Life immortal. Aug.
An undefiled Life, is the reward of age. Aug.
No man is fo old, but he thinketh he may yet
live another year. Hieron.
The breath that maintaineth life, endeth it.
A good life is the readieſt way to a good name.
Better it is to be careful to live well, than de-
firous to live long.
A long life hath commonly long cares annex-
ed with it.
Moſt men in theſe days will have precepts to
be ruled by their life, and not their life to be go-
verned by precepts.
Fools, when they hate their life, will yet de-
fire to live, for the fear which they have of death.
Man's life is lent him for a time; and he that
gave it may juſtly demand it when he will.
They live very ill, who always think to live.
To a man in mifery, life feemeth too long;
but to a worldly-minded man, living at pleaſure,
Life feemeth too fhort. Chilo.
What a fhame it is for men to complain of
God, for the fhortnefs of their life, when they
themfelves, as fhort as it is, do through riot, ma-
lice, murders, care and wars, make it much
ſhorter, both in themſelves and others.
Of
The WISE INSTRUCTER. 209
Of the SOUL.
Defin. The foul is a created fubftance, invifible, in-
corporeal, immortal, refembling the image of her
Creator; a Spirit that giveth life to the body,
whereunto it is joined; a nature always moving it-
Jelf; capable of reason and the knowledge of God,
to love him, as being meet to be united to him, thro³
love to eternal felicity.
TH
HE greateft thing that may be faid to be
contained in a little room, is the foul in a
man's body. Plato.
An holy and undefiled Soul is like Heaven,
having for the Sun, underſtanding, and the zeal
of juftice and charity; for the Moon, faith; and
virtue for the ſtars.
Every Soul is either the ſpouſe of Chriſt, or the
adulterefs of the Devil. Chryf.
The mind is the eye of the Soul. Plat.
The Soul is compounded of underſtanding,
knowledge, and fenfe, from which all fciences and
arts proceed; and from theſe ſhe is called reaſo-
nable.
The foul is divided into two parts: The one
fpiritual or intelligible, where the difcourfe of rea-
fon is; the other brutifh, which is the fenfual
will, of itſelf wandering where all motions, con-
trary to reaſon, reft, and delighting only to dwell
where evil defires do inhabit.
The actions of the Soul are will, judgment,
fenſe, conceiving, thought, fpirit, imagination,
memory, and underſtanding.
The incomparable beauty of the Soul is pru-
dence, temperance, fortitude and juſtice.
S 3
All
210
ANTIQUITY; Or,
All the felicity of a man, as well prefent, as
to come, dependeth on the Soul. Clem.
The foul is the organ and inſtrument of God,
whereby he worketh in us, and lifteth us up to
the contemplation of his divine power and na-
ture.
The ſweeteſt reſt and harbour for the foul, is
a Confcience uncorrupted.
The foul payeth well for hire in the body, con-
fidering what the there fuffereth.
The foul of the juft man, is the feat of wisdom.
The body is the fepulchre of a dead Soul.
The Soul is the breathing of God. Amb.
If thy foul be good, the ftroke of death can-
not hurt thee, for thy ſpirit fhall live bleffed in
heaven. Bafil.
As they that have healthful bodies, eafily en-
dure both cold and heat; fo they that have a
ſtayed and fettled Soul, have the dominion over
anger, grief, joy, and all other their affections.
It is not death that deftroyeth the Soul, but a
bad life.
A found Soul correcteth the naughtiness of the
body.
All men's Souls are immortal, but the Souls
of the righteous are immortal and divine.
Soc.
It is good to have a regard to the health of the
mind, that the body thereby may be preſerved
from danger.
The diſeaſes of the body are eaſy to be cured;
but for the malady of the mind no medicine can
be found, fave in the word of God.
The pleaſure of the mind excelleth the plea-
fures of the body.
By what other name canft thou call the Soul,
than God dwelling in a man's body?
It
The WISE INSTRUCTER.
211
It is as great charity to edify the foul, as to
fuftain the body. Bern.
The nobility of the Soul is always to be thought
upon.
The Soul in the fleſh is amongſt thorns. Bern.
The Soul is the natural perfection of the body.
The body confidereth nothing but what is pre-
fent; the mind conceiveth what is paſt, and what
is to come.
The Soul of man is an incorruptible ſubſtance,
apt to receive either joy or pain, both here and
elſewhere. Solon.
While the Soul is in the company of good
people, it is in joy; but when it is amongſt evil
men, it is in forrow and heavinefs.
As the body is an inftrument of the Soul, fo is
the Soul an inftrument of God.
Look how much the Soul is better than the
body, fo much more grievous are the diſeaſes of
the Soul, than the griefs of the body. Diogenes.
By the juftice of God, the Soul muft needs be
immortal; and therefore no man ought to neg-
lect it: For though the body die, yet the Soul
dieth not.
The delights of the Soul are to know her Ma-
ker, to confider the works of heaven, and to
know her own ſtate and being.
Of the SENSES.
Defin. Senfes are the powers of Soul and Body, in
number Five; Seeing, Hearing, Smelling, Tafting,
and Touching.
TUL
Of SEEIN G.
'ULLY would never leave until the Eye, the
Ear, the Mouth, and every Senſe of his
auditors were full.
The
212
ANTIQUITY; Or,
The eyes were given to men, to be as it were
their watch-towers and centinels, the guiders and
leaders of the body.
Of more validity is the fight of one eye, than
the attention of ten ears; for in that a man feeth,
is affurance, and that he heareth may be an error.
The fight, the affections of the hands, are in-
ftruments to gather bribes.
What can faying make them believe, whom
feeing cannot perſuade ?
A wanton eye is a meffenger of an unchafte
heart. Auguft.
Marcus Varro was furnamed Strabo, for his
quick fight, that from Lilybæum, a Promontory
in Sicilia, he could tell the number of the fail of
ſhips which came out of the haven of Carthage.
He that is born blind, is wifer than the deaf
or dumb. Ariftotle.
Blindneſs itself commends the excellency of
fight. Auguft.
The eye is the moſt precious part of the body;
and therefore it is faid, I will keep thee as the apple
of mine eye.
The eyes are the windows of the body, or ra-
ther of the foul, which is lodged in it.
The fight is the chiefeft fenfe, and the firſt mif-
trefs that provoketh men forward to the ſtudy
and ſearching of knowledge and wiſdom.
By hearing, not feeing, we come to the know-
ledge of truth.
Hearing is the preparation of the fight. Bern.
That which the eye feeth, the heart is often
grieved at.
The fenfe of the eye anſwereth to the element
of fire.
Man
The WISE INSTRUCTER.
213
Man only of all creatures feeth and contemp-
lateth at once.
Of HEARING.
HE Ear trieth the words, as the mouth
tafteth meat.
TH
To whomfoever at the firft the fenfe of Hear
ing is denied, to them the uſe of the tongue ſhall
never be granted.
As a ftone caft into the water maketh many
rounds; fo a found that is begotten in the air hath
his circles, which are multiplied until they come
to the ear. Ariftotle.
Pliny writeth a wonderful example of the ſenſe
of Hearing; that the battle which was fought at
Sybaris, the fame was heard at Olympia, the places
being above five hundred miles diftant.
The ſenſe of Hearing is anſwerable to the ele-
ment of the air.
Of SMELLING.
HE fenfe of Smelling is nearly conjoined
with the fenfe of Tafting.
TH
The fenfe of Smelling is not only for pleaſure,
but profit.
Every thing that fmelleth well hath not always.
a good tafte; yet whatſoever a man findeth good
to his taſte, the fame hath alfo a good ſmell; and
that which is found to have an ill reliſh, the fame
hath alfo a bad ſmell.
Sweet fmells are good to comfort the fpirits of
the head, which are fubtle and pure; and ftinking
favours are very hurtful for the fame.
The ſenſe of ſmelling agreeth with the air and
fire, becauſe ſmells are ſtirred up by heat, as
fmoak by fire; which afterwards, by means of
the air, are carried to the fenfe of Smelling.
Of
214
ANTIQUITY; Or,
TH
Of TASTING.
HE fenfe of Tafte is that fenfe whereby the
mouth judgeth of all kinds of Tafte.
He that hath not tafted the things that are
bitter, is not worthy to tafte the things which are
fweet.
The judgment of Tafte is very neceffary for
man's life; and efpecially for the nouriſhment of
all living creatures; becauſe all things which the
earth bringeth forth, are not good for them.
This fenfe of Tafting anſwereth to the element
of Air.
THE
Of TOUCHING.
HE fenfe of Touching anfwereth the ele-
ment of earth; to the end it might agree
better with thoſe things that are to be felt thereby.
The vigour and fenſe thereof ought to be
cloſe together and throughout, and fuch as takes
more faſt and ſure hold than any of the reſt.
The fenfe of Touching, although it be the laſt,
yet is the ground of all the reft. Ariftotle.
One may live without Sight, Hearing, and
Smelling; but not without Feeling.
Of CHILDREN.
Defin. Our children are the natural and true iffues
of our foul, of the fame mould and temperance, be-
got by the work of nature, and made by the power
of the Almighty.
CE
Hildren are the bleffing of God, beſtowed
upon man for his comfort.
Children, according to their bringing up, prove
either great joy, or great grief to their parents.
He is happy, that is happy in his children.
Whatſoever good inftructions Children learn
in
The WISE INSTRUCTER.
215
in their youth, the fame they retain in their age.
The wicked example of a father, is a great
provocation of the fon to fin.
Nothing is better to be commended in a father,
than the teaching of his children by good ex-
ample as much as by godly admonition.
Children by their lafcivious and ungodly edu-
cation, grow in time to be perfons very hurtful
to the commonwealth.
As thofe men which bring up horſes, will firſt
teach them to follow the bridle; fo they that in-
ſtruct Children, ought firſt to cauſe them to give
ear to that which is fpoken.
Men ought to teach their Children liberal ſci-
ences; not becauſe thoſe ſciences may give any
virtue, but becauſe their minds by them are made
apt to receive any virtue. Seneca.
Thofe Children which are fuffered either to eat
much, or to fleep much, be commonly dull-
witted, and unapt to learn.
As wax is ready and pliant to receive any kind.
of figure or print; fo is a young Child apt to re-
ceive any kind of learning.
That Child that hath his mind more conſtant
than his years, yields much hopes of a ſtayed and
toward age.
The beſt way to make thy Children to love
thee when thou art old, is to teach them obedi-
ence in their youth.
Nothing finketh deeper, nor cleaveth fafter in
the mind of man, than thofe rules which he
learned when he was a Child.
That fon cannot but profper in all his affairs,
which honoureth his parents with the reverence
due unto them.
When
216 ANTIQUITY; Or,
When thy father waxeth old, remember the
good deeds he did for thee when thou waft young.
Thou haft lived long enough, if thou haft lived
to relieve the neceffity of thy father in his old age.
The law of nature teacheth us, that we ſhould
in all kindneſs love our parents.
Thoſe Children that deny dutiful obedience
unto their parents, are not worthy to live.
Solon made a law, that thoſe parents ſhould not
be relieved in their old age by their Children,
which cared not for their virtuous bringing up.
We ought to give good examples to our child-
ren, becauſe if they fee no uncomelinefs, they
fhall be enforced to follow goodneſs and virtue.
Xenophon.
The Lacedæmonians anfwered Antipater, that
they would rather die than give him their Child-
ren, which he demanded for hoftages: So great
account made they of their education.
Such as leave great riches to their Children,
without feeing them brought up honeſtly, are
like unto them that give much provender to
young horfes, but never break them at all; for
fo they wax fat, but unprofitable. Socrates.
He which maketh his fon worthy to be had in
eſtimation, hath done much for him, although
he leave him but little wealth.
Children ought to learn that which they ſhould
do when they are men. Aug.
No puniſhment can be thought great enough
for that Child, which fhould offer violence to his
parents; whom (if there were an occafion offered)
he fhould be ready to defend, with the lofs of his
own life.
Strive not in words with thy parents, although
thou tell the truth.
Solon
The WISE INSTRUCTER.
217
Solon being aſked, why he made no laws for
parricides, anſwered, That he thought none would
be fo wicked.
Of YOUTH.
Defin. Youth is the fourth age of man: Then do men
grow in body, in strength and reaſon, in vice and
virtue; and at that age, the nature of man is
known, and whereunto be bendeth his mind, which
before could not be difcerned, by reaſon of the igno-
rance of his age.
THE
deeds that men commit in their Youth
were never yet found fo upright and honeſt,
but it was thought more praiſe-worthy to amend
them than to declare them.
Youth, that heretofore delighted to try their
virtues in hard armours, take now their whole
delight and content in delicate and effeminate
amours.
Wantonneſs, liberty, youth and riches, are al-
ways enemies to honefty. Solon.
It is very requifite, that youth be brought up
in that part of learning, which is called humility.
Where vice is embraced in Youth, there com-
monly virtue is neglected in age. Cicero.
Youth fireth his fancy with the flame of luft,
and old age fireth his affections with the heat of
love.
Young years make their account only of the
gliſtering fhew of beauty; but grey hairs refpect
only the perfect fubftance of virtue.
The mind of a young man is momentary, his
fancy fading, his affections fickle, his love un-
certain, and his liking as light as the wind; his
fancy fired with every new face, and his mind
T
moved
218 ANTIQUITY; Or,
moved with a thoufand fundry motions, loathing
that which of late he did love, and liking that
for which his loving mind doth luft; frying at
the firſt, and freezing at the laft.
The follies that men commit in their Youth, are
cauſes of repentance in old age.
The prime of Youth, is as the flowers of the
pine-tree, which are glorious in fight, and un-
favoury in the ſmell.
Youth, if it bluſh not at beauty, and carry an
antidote of wiſdom againſt flattery, folly will be
the next haven he fhall harbour in.
He that in Youth guideth his life by reafon,
fhall in age find the ready foot-path from ruin.
There is nothing fweeter than Youth, nor
fwifter, decreafing while it is increafing.
Young willows bend eafily, and green wits are
intangled fuddenly.
So tutor Youth, that the fins of age be not
imputed to thee. Pythag.
Unpardonable are their offences, that for heap.
ing up of riches, forget to bring up their Youth
in honeft manners.
Noble wits, corrupted in their Youth with
vice, are more ungracious than peaſants born bar-
barous.
Youth well inftructed, maketh age well dif
poſed.
He is moft perfect, which adorneth Youth
with virtue. Hermes.
The better that a child is by birth, the better
ought he in his Youth to be inſtructed.
The impreffion of good doctrine ftamp'd in
Youth, no age nor fortune can outwear.
Examples are the beſt leffons for Youth.
The
The WISE INSTRUCTER.
219
The humour of Youth is, never to think that
good whofe goodneſs he feeth not. S. P. S.
Youth ought to uſe pleaſure and recreation,
but as natural eaſe and reſt.
The inftructions which are given to Youth,
ought not to be tedious; for being pithy and
fhort, they will the fooner hear them, and the
better keep them.
Young men are no lefs bound to their Tutors.
for the virtues they teach them, than to their pa-
rents for the life they give them.
Of Music K.
SI
Defin. Mufick is an unfearchable and excellent art,
in which by the true concordance in founds, a found
of harmony is made, which rejoiceth the fpirits,
and unloadeth grief from the heart, and confifteth
in time and number.
T¹
HE moft commendable end of Mufick is
the praiſe of God.
Mufick is fitter for funerals than feafts, and ra-
ther meet for paffions of anger than dalliance and
delight. Euripides.
Mufick ufed moderately, like fleep, is the bo-
dy's beft recreation.
Love teacheth Mufick, though a man be un-
Akilful.
Mufick is the gift of God.
To fing well and live ill, is abominable before
God.
Nothing ravifheth the mind fooner than Mu-
fick; and no Mufick is more fweet than Man's
voice,
There is no law to be compared with love, nor
any art to the art of Mufick.
T 2
The
220 ANTIQUITY; Or.
The ignorance of Mufick, hindereth the un-
derſtanding of the fcriptures.
One day takes from us the credit of another;
and one Mufick extinguifheth the pleaſure of
another.
Mufick overcometh the heart; and the heart
ruleth all the other members.
Beauty is no beauty without virtue, and Mu-
fick no Mufick without art.
Mufick is a comfort to the mind oppreffed
with melancholy.
It is impoffible with great ftrokes to make
fweet Mufick.
Hope is grief's beft Mufick, and overcomes
the defire of the foul. Bias.
All things in this world are but the Mufick of
inconftancy.
Mufick which comforts the mind, hath power
to renew melancholy.
All things love their likes, and the moſt cu-
rious ear the delicateft Mufick.
Too much ſpeaking hurts, too much galling
fmarts, and too much Mufick glutteth and dif-
tempereth.
Of DANCING.
Defin. Dancing is an active motion of the body,
which proceedetb from the lightness of the heart,
judiciously obferving the true time and measure of
Mufick.
TH
IME and Dancing are twins, begot toge-
ther: Time the firſt-born, being the mea-
fure of all moving; and Dancing the moving of
all in meafure.
Dancing is Love's proper exerciſe.
Dancing
The WISE INSTRUCTER. 221
Dancing is the child of Mufick and Love.
Dancing is the fair character of the world's
confent; the heaven's great figure, and earth's
ornament.
The Virgins of Bafil on the feſtival days, uſed
to dance publickly without the company and
leading of men, and to fing chafte fongs: And
by this means effeminacy, idleness and lafciviouf-
nefs being avoided, they became the mothers of
well-knit and many children.
Pyrrhus's play was invented in Crete, for the
foldiers to exerciſe themſelves in arms, wherein
he taught divers geftures, and fundry ſhifts in
movings; whence it proceedeth, that the firſt uſe
of wars was a kind of dancing in arms, as Diony-
fius Halicarnaffeus, in his ſeventh book teſtifieth.
When the Mermaids dance and fing, they
mean certain death to the mariner.
Plato and Ariftippus being invited to a ban-
quet by Dionyfius, and being both by him com-
manded to array themfelves in purple, and to
dance, Plato refufed, with this anfwer, I am born
a man, and know not how to demean my-
felf in fuch a womanifh effeminacy. Ariftippus
arrayed himſelf in purple, and prepared himſelf
to dance, with this anfwer, At the Solemnities of
our father Liber, a chafte mind knoweth not how
to be corrupted.
Albertus the Emperor, father of Ladislaus, was
wont to ſay, That Hunting was the exercife of a
man, but Dancing of a woman.
Frederick the third, Emperor. of Rome, would
often ufe to fay, That he had rather be fick of a
burning fever, than give himſelf to dancing.
Alphonfus King of Arragon, hearing that Scipio
T 3
was
222
ANTIQUITY; Or,
was wont to recreate himſelf with Dancing, faid,
That a Dancer did differ nothing from a mad-
man, but only in the length of time; the one
being mad fo long as he liveth, the other whilft he
danceth. Alphon.
No man danceth but when he is drunk or mad.
The virtuous matrons by dancing, have often-
times loft their honours, which before they had
long nouriſhed And virgins by it learn that
which they had been better never to have known.
They which love Dancing too much, feem to
have more brains in their feet than their head ;
and think to play the fool with reaſon. Terence.
In hiſtory mention is made of an Archbiſhop
of Magdeburg, who broke his neck dancing with
a damfel.
He danceth well to whom Fortune pipeth.
Socrates, who was the wifeft man in all Greece,
was not afhamed, in his old age, to learn to dance,
extolling Dancing with wonderful praiſes.
Mufick is the ſweet-meat of Sorrow.
Of M A N.
Defin. Man is a creature made by God, after his own
image, juft, boly, good and right by nature; and
compounded of foul and body: Of foul, which was
infpired of God with ſpirit and life; and of a per-
fect natural body, framed by the fame power of God.
A Man may be without fault, but not without
fin Aug.
Man was created to fet forth the Glory of his
Creator, and to ſpeak and do thoſe things which
are agreeable unto him, through the knowledge
of his benefits.
Man is nothing but calamity itſelf. Hero.
Man's
The WISE
22322
INSTRUCTER.
Man's nature is defirous of change.
Man was wonderfully created, more wonder-
fully redeemed. Auguſt.
Man is the example of imbecillity, the prey
of time, the sport of fortune and envy, the image
of unconftancy, and the very feat of phlegm,
choler, and rheums. Plut.
A good man always draweth good things out.
of the treaſury of his heart; and a wicked man
that which is wicked. Chryf.
Man is fo excellent a creature, that all other
creatures are ordained for hiş ufe.
The duty of man confifteth in knowing of his
own nature, in comtemplating the divine nature,
and in labour to profit others.
Man is only a breath and a fhadow, and all
men are naturally more inclined to evil than good-
nefs, and in their actions are frail and unconſtant
as the fhadow of fmoak.
The end of men's knowledge is humiliation
and glory. Bonaven.
Man wilfully-minded, depriveth himſelf of all
happineſs.
Miſeries have power over Man, not man over
miferies.
To the greateſt Men, the greateſt miſchiefs
are incident.
Whatſoever chanceth to one Man, may happen
likewife to all Men.
Man by nature keepeth no meaſure in his ac-
tions, but is carried away through the violence
of his fundry paffions.
No creature but Man hath any knowledge of
God.
Man hath no power over his life, but lives ig-
norant
224
Or,
ANTIQUITY;
norant of the certain time of his death, even as
a beaft, only comforting himſelf in his confi-
dence.
To every Man belang two powers; a defire,
and opinion: The firft body-bred, leading to
pleaſure; the other foul-bred, leading to good
things.
Opinion and defire hold in Man great contro-
verfies: For when opinion is victor, then he is
fober, diſcreet, and chafte; but when defire over-
cometh, he is riotous, wild and unfatiate.
All men naturally have fome love and liking
of the truth.
All things are refolved into thoſe things whereof
they are compounded: The body of man, being
earth, fhall return to earth; and the foul, being
immortal, fhall enter into immortality.
A man that paffeth his life without profit (as
one unworthy to live) ought to have the reſt of
his life taken from him. Plato.
As much as a man is from head to foot, fo
much is he between his two longeft fingers ends,
his arms being ſtretched out. Pliny.
All men are by nature equal, made all of the
earth by one workman; and, howfoever we de-
ceive ourſelves, as dear unto God is the poor
Peaſant as the mighty Prince. Plato.
Mifery then feemeth to be ripe for Man, when
he hath age to know mifery.
The philofopher's knew the imperfections of
men, but could never attain to know the true
cauſe of them.
No man can attain perfection.
Of
The WISE INSTRUCTER.
225
Of CHOICE.
Defin. Choice doth belong unto the mind, and is either
of the power of knowing, or of appetite: It is the
will of man and the more noble part of his mind,
always joined with Reafon.
HE
E that makes his Choice without diſcretion,
doth fow his Corn he knows not when, and
reaps he knows not what.
It is better to brook an inconvenience than a
miſchief; and to be counted a litttle fond, than
altogether fooliſh.
In chufing a Wife, chuſe her not for the ſhape
of her body, but for the good qualities of her
mind; not for her outward perfon, but her inward
perfection.
He that chuſeth an Apple by the ſkin, and a
man by his face, may be deceived in the one,
and overſhot in the other.
He that is free, and willingly runneth into fet-
ters, is a fool; and whofoever becometh captive
without conſtraint, may be thought either wilful
or witleſs.
If the eye be the chufer, the delight is fhort,
if the will, the end is want; if reafon, the effect
is wiſdom. Theopomp.
If thou chufe beauty, it fadeth; if riches, they
wafte; if friends, they wax falfe; if wiſdom the
continues.
Chufe thy friend, not by his many vows, but
by his virtuous actions; for who doeth well with-
out boast, is worthy to be counted a good man ;
but he that vows much, and performs nothing, is
a right worldling. Chilo.
In chufing a Magiftrate, refpect not the riches
he
,
226
ANTIQUITY, Or,
he hath, but the virtues he enjoyeth; for the rich
man in honour feareth not to covet; the virtuous
man in all fortunes is made for his Country. Solon.
It is a prefage of good fortune to young Maidens,
when flowers fall from their Hats, falfhood from
their hearts, and inconftancy from their Choice.
Choice is fooneft deceived in thefe three things:
in Broker's Wares, Courtiers Promifes, and Wo-
men's Conftancy.
Jealoufy is the fruit of rafh election. S. P. S.
We chufe a fair day by the grey morning, the
ftout moil by his ſturdy limbs, but in the Choice
of pleaſures we have not election, fince they yield
no ufe. Bodinus.
Zeno, of all virtues, made his Choice of Silence,
for by it faith he, I hear other mens imperfec-
tions, and conceal mine qwn:
All fweet Choice is four, being compared with
four Choice of ſweet love.
After the Choice of a momentary pleaſure,
enfueth an endlefs calamity.
Artemifia the Queen, being demanded what
Choice ſhould be uſed in love; quoth fhe, imitate
the good Lapidaries, who meature not the nature
of the ftone by the outward hue, but by inward
virttie.
So many Countries, fo many Laws; fo many
Choices, fo many feveral Opinions.
He that chufeth either Love or Loyalty, will
never chuſe a companion.
A little Pack becomes a fmall Pedlar, and a
mean Choice an humble Conceit.
Of MARRIAGE.
Defin. Marriage, being the chief ground and pre-
fervation of focieties, is nothing elſe but a comunion
of
The WISE INSTRUCTER.
227
of life between the Husband and the Wife, extend-
ing itſelf to all the parts that belong to their houſe.
Uptial faith violated, ſeldom or never ſcapes
without revenge.
N
revenge.
Crat.
There is no greater plague to a married woman,
than when her husband difchargeth on her back
all her jars, quarrels and paffions, and referveth
his pleaſures, joys and company for another.
Let men obey the Laws, and women their huf-
band's will. Socrot.
Barren Marriages have many brawls. Bafil.
Humble Wedlock is better than proud Vir
ginity. Aug.
It is not meet that young men fhould marry
yet, or old men ever. Diog.
Marriage is an evil to be wished.
A woman without dowry hath no liberty to
fpeak. Eurip.
Unhappy is that man that marrieth, being in
poverty.
A woman bringeth a man two joyful days; the
rft of her Marriage, the fecond her Death.
A man in making himſelf faft, undoes himself.
Old age and Marriage are alike: For we defire
them both; and once poffeffed, then we repent.
Give thy Wife no power over thee: For if
thou fuffer her to day to tread upon thy foot, the
will not ſtick to morrow to tread upon thy head.
Amongst the Rhodians, the fathers were com-
manded in marrying their fons to travel but one
day; to marry one virtuous daughter, to travel
ten years.
Aurel.
No man fuffereth his wife much, but he is
bound to fuffer more. Aurel.
The Grecian Ladies counted their years from
their Marriage, not their birth.
The
228
ANTIQUITY; Or,
The Cafpians made a Law, that he which mar-
ried, after he had paſſed fifty years, ſhould at the
common affemblies and feafts fit in the loweſt and
vileft place, as one that committed a fact repug-
nant to nature, terming him nought elfe but a
filthy and doting old Lecher.
He that marrieth one fair and diſhoneſt, wed-
deth himſelf to a world of miſeries; and if to one
beautiful, and never fo virtuous, let him think
this, he ſhall have a woman, and therefore a ne-
ceffary evil.
Such as are defirous to marry in haſte, have
oftentimes fufficient time to repent at leiſure.
If thou marry in age, thy wife's fresh colours
will breed in thee dead thoughts and fufpicion,
and thy white hairs, her loathſomeneſs and forrow.
Cleobulus meeting with his fon Ireon, folemniz-
ing the ceremony of Marriage, gave him in his
hand a branch of Henbane; meaning by this,
that the virtuous difpofition of a Wife is never
fo perfect, but it is interlaced with fome froward
fancies.
Inequality in Marriage, is often an enemy to
love. Bias
The roundeſt Circle hath its Diameter, the
favourableſt Aſpects their incident oppofitions;
and Marriage is qualified with many trifling griefs
and troubles.
He that marries himſelf to a fair face, ties
himſelf oftentimes to a foul bargain. Bias.
A good huſband must be wife in words, mild
in converfation, faithful in promife, circumfpect
in giving counfel, careful in provifion for his
houſe, diligent in ordering his goods, patient in
importunity, jealous in bringing up his youth.
A good
The WISE INSTRUCTER.
229
A good wife muft be grave abroad, wife at
home, patient to ſuffer, conſtant to love, friend-
ly to her neighbours, provident for her houf-
hold. Theophraftus.
Marriage with peace, is the world's Paradife;
with ftrife, this life's purgatory.
Silence and patience, caufe concord between
married couples.
It is better to marry a quiet fool, than a witty
Scold.
In marriage rather enquire after thy wife's good
conditions, than her great Dowry.
Spiritual Marriage beginneth in Baptifm, is ra
tified in good Life, and confummated in a happy
Death.
Thales, feeing Solon lamenting the death of his
fon, faid, That for the prevention of fuch like
troubles he refufed to be married.
He which would fain find fome means to trou-
ble himſelf, needs but to take upon him either
the government of a Ship, or a Wife. Plaut.
A chafte Matron, by obeying her hufband's
will, hath rule over him.
The firſt conjunction of man's fociety, is Man
and Wife.
Of CHASTITY.
Defin. Chastity is the beauty of the foul, and purity
of life, which refuſeth the corrupt pleasures of the
flefb, and is only poſſeſſed of those who keep their
bodies clean and undefiled, and it confifteth either
in fincere virginity, or in faithful matrimony.
and to
Haſtity is of ſmall force to refift, where
wealth and dignity joined in league are arm-
ed to affault.
U
Pure
230
ANTIQUITY; Or,
Pure chaſtity is beauty, to our fouls, grace to
our bodies, and peace to our defires. Solon.
Frugality is the fign of chaſtity.
Chaſtity in wedlock is good, but more com-
mendable it is in virginity and widowhood.
Chaſtity is a virtue of the foul whofe compa-
nion is fortitude.
Chaſtity is of no account without humility,nor
humility without chaſtity. Greg.
Chaſtity is the feal of grace, the ſtaff of devo-
tion, the mark of the juft, the crown of virginity,
the glory of life, and a comfort of martyrdom.
Chastity groweth cheap where God is not
thought dear.
The firſt degree of chaſtity is pure virginity,
the fecond, faithful matrimony.
Idleness is the enemy to chaſtity.
As humility is neceffary, ſo chaſtity is honour-
able.
Chaſtity, humility and charity, are the united
virtues of the foul.
Chaſtity without charity is a lamp without oil.
Chaſtity and modefty are fufficient to enrich
the poor.
Rather make choice of honefty and manners,
than looſeneſs of behaviour with great lands and
rich poffeffions.
Chaſtity is known in extremity, and crowned
in the end with eternity.
If chaſtity be once loft, there is nothing left
praiſe worthy in a woman. Nymph.
The firſt ſtep to chaſtity is to know the fault,
the next to avoid it.
Tho' the body be never ſo fair, without chaf-
tity it cannot be beautiful.
Beauty
The WISE INSTRUCTER.
23.1
Beauty by chaſtity purchaſeth praiſe and im-
mortality.
Beauty without chaſtity is like a mandrake-ap-
ple, comely in fhew but poiſonous in taſte.
Feafts, dances and plays, are provocations to
unchaſtity. Quint.
Beauty is like flowers in the fpring, and chaf
tity like the ſtars of heaven.
Where neceffity is joined to unchaſtity, there
authority is given to uncleannefs: for neither is
the chafte which by fear is compelled, neither is
fhe honeft which with need is obtained. Aug.
A wandering eye is a manifeft token of an un-
chafte heart.
Gracious is the face which promiſeth nothing
but love, and moſt celeftial the refolution that
lives upon chaſtity.
The true modeſty of an honeft man ftrikes.
more ſhame with his prefence, than the fight of
many wicked and immodeft perfons can ftir to
filthineſs with their talking.
Chaſtity with the reins of reafon bridleth the
rage of luft.
Do not fay thou haft a chafte mind, if thine
eye be wanton, for a lafcivious look is a fign of
an inconftant heart. Bern.
Among all the conflicts of a chriftian foul, none
is more hard than the wars of a chafte mind; for
the fight is continual, and the victory rare.
A chafte ear cannot abide to hear that which
is diſhoneſt.
Of CONTENT.
Defin. Content is a quiet and fettled Refolution in
the Mind, free from Ambition and Envy, aiming
no farther than at thofe Things already poffeffed.
Content
232
ANTIQUITY; Or,
Ontent is great riches, and patient poverty is
the enemy of fortune.
Cont
Better it is for a time with content to prevent
danger, than to buy feigned pleaſure with re-
pentance.
He that cannot have what he would, muſt be
content with what he can get.
Content is ſweet fauce to every diſh, and plea-
fantneſs a fingular portion to prevent a miſchief.
Content is more worth than a kingdom, and
love no lefs worth than life.
A wife man preferreth content before riches,
and a clear mind before great promotion.
Miſery reacheth happy content. Solon.
What can be fweeter than content, where man's
life is affured in nothing more than in wretched-
neſs.
Content makes men angels, but pride makes
them devils.
Many men loſe by defire, but are crowned by
Plato.
content.
To covet much is miſery, to live content with
fufficient is earthly felicity.
;
To will much is folly, where ability wanteth
to defire nothing is content that deſpiſeth all
things
The riches men gather in time may fail, friends
may wax falſe, hope may deceive, vain glory
may tempt; but content can never be conquered.
Content is the bleffing of nature, the falve of
poverty, the maſter of forrow, and the end of
mifery.
To live, nature affordeth; to live content wif-
dom teacheth.
Content, tho' it loſe much of the world, it
partakes much of God.
To
The WISE INSTRUCTER. 233
To live to God, to deſpiſe the world, to fear
no mifery, and to fly flattery are the enfigns of
content.
What we have by the world is miſery, what
we have by content is wiſdom. Aurel.
The eyes quiet, the thoughts medicine, and
the defires mithridate, is content.
To be content kills adverfity if it affault, dries
tears if they flow, ftays wrath if it urge, wins
heaven if it continue.
He is perfectly content which in extremes can
fubdue his own afflictions.
No riches are comparable to a contented mind.
He that is patient and content in his troubles
preventeth the poifon of evil tongues in their la-
vifh talkings.
Content and patience are the two virtues which
conquer and overthrow all anger, malice, wrath
and back-biting.
To live content with our eftate is the beſt
means to prevent ambitious defires.
CONTENT, A VIRTUE.
HIS Virtue does indeed produce, in fome
meaſure, all thoſe effects which the Alchy-
mift ufually afcribes to what he calls the Philo-
fopher's ſtone; and if it does not bring riches, it
does the fame thing, by banishing the defire of
them; if it cannot remove the difquietudes arifing
out of a man's mind, body or fortune, it makes
him eafy under them; it has indeed a kindly in-
fluence on the foul of man, in refpect of every
being to whom he ftands related; it extinguishes
all murmur, repining and ingratitude towards
that being who has allotted him his part to act in
U 3
this
-
ANTIQUITY; Or,
this world; it deſtroys all inordinate ambition,
and every tendency to corruption, with regard to
the community wherein he is placed; it gives
ſweetneſs to his converfation, and a perpetual
ferenity to all his thoughts
Among the many methods which might be
made ufe of for the acquiring of this virtue, I
fhall only mention the two following, firſt of all,
a man ſhould always confider how much he has
more than he wants; and fecondly, how much
more unhappy he might be than he really is.
Firſt of all, a man ſhould always confider how
much he has more than he wants, as fooliſh men
are more apt to confider what they have loft than
what they poffefs; and to fix their eyes upon
thoſe who are richer than themſelves, rather than
on thoſe who are under greater difficulties: all
the real pleaſures and conveniencies of life lie in
a narrow compaſs; but it is the humour of man-
kind to be always looking forward, and ſtraining
after one who has got the ſtart of them in wealth
and honour, for this reaſon, as there are none can
be properly called rich, who have not more than
they want: there are few rich men in any of the
politer nations but among the middle fort of
people, who keep their wishes within their for-
tunes, and have more wealth than they know
how to enjoy. Let a man's eftate be what it will,
he is a poor man if he does not live within it,
and naturally fets himſelf to fale to any one that
carf give him his price; in fhort, content is equi-
valent to wealth, and luxary to poverty; or, to
give the thought a more agreeable turn, content
is natural wealth, fays Socrates; to which I fhall
add, luxery is artificial poverty. I fhall therefore
recommend
The WISE INSTRUCTER. 235
recommend to the confideration of thofe who are
always aiming after fuperfluous and imaginary
enjoyments, and will not be at the trouble of
contracting their defires, an excellent faying of
Bion the Philofopher, namely, "that no man
has fo much care as he who endeavours after the
moſt happineſs." In the ſecond place, every one
ought to reflect how much more unhappy he
might be than he really is: the former confidera-
tions took in all thoſe who are fufficiently proved
with the means to make themſelves eafy; this
regards ſuch as actually lie under fome preffure
or misfortune, thefe may receive great elevation
from fuch a compariſon as the unhappy perfon
may make between himſelf and others, or be-
tween the misfortune which he fuffers,and greater
misfortunes which might have befallen him.
I cannot conclude this effay without obferving,
that there was never any fyitem befides that of
Chriſtianity, which could effectually produce in
the mind of man the virtue I have been hitherto
ſpeaking of, in order to make us content with
our preſent condition.
Religion bears a tender regard to human na-
ture, it preſcribes to every miferable man the
means of bettering his condition nay, it fhews
him, that the bearing of his afflictions as he ought
to do will naturally end in the removal of them;
it makes him eafy here, becauſe it can make him
happy hereafter.
Upon the whole, a contented mind is the great-
eft bleffing a man can enjoy in.. this world;
and if in the prefent life his happinefs arifes from
the fubduing of his defires, it will arife in the
next from the gratifications of them.
Of
236 ANTIQUITY; Or,
Of CONSTANCY.
Defin. Conftancy is the true and unmoveable strength
of the mind, not puffed in proſperity, nor deprefs'd
in adverfity: It is fometimes called ftability and
perfeverance, fometimes pertinacy the last part of
fortitude.
Onftancy, except it be in truth, and in a
good caufe, is impudency.
It is the part of conftancy to refift the colours
of the mind, and to perſevere in a well delibera-
ted action. Arift.
Conftancy is the health of the mind, by which
is underſtood the whole force and efficacy of
wiſdom. Cicero.
He that hath an inconftant mind is either
blind or deaf.
Conftancy is the daughter of patience and hu-
mility. Niphus.
Conftancy is the mean between elation and de-
jection of the mind, guided by reaſon. Plato.
Conftancy is the only Nepenthes, which who-
fo drinketh of forgetteth all care and grief.
Nothing in the world fooner remedieth forrows
than conftancy and patience, which endureth ad-
verſity and violence,without making any fhew or
femblance. Agrippa.
It is the lightneſs of the wit rafhly to promiſe
what a man will not, or is not able to perform.
The bleffed life is in Heaven, but it is to be
attained unto by perfeverance.
It is a great fhame to be weary of feeking that
which is moft precious. Plato.
Many begin well, but few continue to the end.
Perfeverance is the only daughter of the great
King,
The WISE INSTRUCTER. 237
King, the end and confirmation of all virtues,
and the virtue without which no man fhall fee
God. Bern.
Perſeverance is the fifter of patience, the
daughter of conftancy, the friend of peace, and
the bond of friendſhip.
Not to go forward in the way of God, is to go
backward.
The conftant man in adverfity mourneth not,
in proſperity infulteth not, and in trouble pineth
not away: He is always an even tempered man.
In vain he runneth, that fainteth before he
comes to the goal. Greg.
The unconftant man is like Alcibiades's tables,
fair without, and foul within.
The only way to conftancy is by wiſdom.
A conftant minded man, is free from care and
grief, defpifing death; and is ſo refolved to en-
dure it, that he remembreth all forrows to be
ended by it. Cicero.
Conftancy is the ornament of all virtues.
He is to be reputed conftant, whoſe mind ta-
keth freſh courage in the midſt of extremities.
Of RELIGION.
Defin. Religion is a justice of men towards God, or
a divine bonouring of him in the perfect and true
knowledge of his word, peculiar only to man: It
is the ground of all other virtues, and the only
means to unite and reconcile man unto God for bis
falvation.
N
O error is fo dangerous as that which is
committed in religion; forafmuch as our
falvation, quiet and happineſs confifteth therein.
Man was created for the fervice of God, and
ought
238 ANTIQUITY; Or,
ought above all things to make account of reli-
gion.
If it be a lewd part to turn the traveller out of
his way, and fo to hinder him in his journey:
Then are fuch as teach falfe doctrine much more
to be deteſted, becauſe through fuch a miſchief
they lead men to deftruction. Aug.
St. Auguftin reprovethVarro and Pontifex Scevola,
who were of opinion, that it was very expedient
men fhould be deceived in religion; becauſe that.
there is no felicity or certain reft, but in the full
affurance thereof, and in an infallible truth; with-
out divinity and the doctrine of God, none can
make any principle at all in the difcipline of man-
ners.
The word is a medicine to a troubled ſpirit;
but being falfely taught, it proveth a poiſon.
Religion is like a fquare or balance, it is the
canon and rule to live well by, and the very
touchſtone which difcerneth the truth from falfe-
hood.
The ancient fathers have given three principal
marks, by which the true religion is known : Firſt
that it ferveth the true God; fecondly, that it
ferveth him according to his Word; thirdly, that
it reconcileth that man unto him which follow-
eth it.
Vices border upon Virtues, fuperftition upon
religion, prodigality upon bounty.
The true worſhip of God confifteth in fpirit
and truth. Chryfoft.
Where religion is, arms may eafily be brought,
but where arms are without religion, religion
may hardly be brought in.
There can be no furer fign of the ruin of a king-
dom, than contempt of religion.
There
The WISE INSTRUCTER.
239
There can be no true religion, where the word
of God is wanting.
Thoſe men are truly religious who refufe the
vain and tranfitory pleaſures of the world, and
wholly fet their minds on divine meditations.
He which is negligent and ignorant in the fer-
vice of the creator, can never be careful in any
good caufe.
Religion doth link and unite us together, to
ſerve with willingneſs one God Almighty. It is
the guide of all other virtues; and they who do
not exerciſe themſelves therein to withſtand all
falfe opinions, are like thofe foldiers who go to
war without weapons.
True religion is the well-tempered mortar that
buildeth up all eftates.
The principal ſervice of God conſiſteth in true
obedience, which the prophets call a fpiritual
chaſtity; not to fwerve therefrom, not to think
that whatſoever we find good in our own eyes
pleaſeth him.
The knowledge of true religion, humility and
patience, entertaineth concord.
If men did know the truth, and the happineſs
which followeth true religion, the voluptuous
man would there ſeek his pleaſure, the covetous
man his wealth, the ambitious man his glory;
fince it is the only mean which can fill the heart,
and ſatisfy the defire: It ferveth alſo for a guide
to lead us unto God, whereas the contrary doth
clean withhold us from him.
No creature is capable of religion but only man.
The first law that ſhould be given to men,
fhould be the increaſe of religion and piety.
It is a very hard matter to change religion.
Where
240 ANTIQUITY; Or,
Where no religion refteth, there can be no vir-
tue abiding.
True religion is to be learned by faith, not by
reafon.
Religion is the ſtay of the weak, the mafter of
the ignorant, the philoſophy of the fimple, the
oratory of the devout, the remedy of fin, the
counſel of the juft, and the comfort of the trou-
bled.
Pure religion, and undefiled before God the
Father, is this; to vifit the fatherlefs and widows
in their adverſity, and for a man to keep himſelf
unfpotted of the world.
Of our COUNTRY, or COMMON-WEALTH.
Defin. Our country is the region or climate under
which we are born, the common Mother of us all,
which we ought to hold fo dear, that in the defence
thereof we should not fear to hdvard our lives.
T
HERE can be no affinity nearer than our
country. Plato.
Men are not born for themfelves, but for their
country, parents, kindred, and friends. Cicero.
There is nothing more to be defired, nor any
thing ought to be more dear to us, than the love
of our country.
Children,parents,andfriends are near to us,but
our country challengeth a greater love; for whofe
preſervation we ought to oppofe our lives to the
greatest dangers.
It is not enough once to have loved thy coun-
try, but continue it to the end.
Wherefoever we may live well, there is our
country.
The remembrance of our country is moſt ſweet.
To
The WISE INSTRUCTER.
241
To ſome men their country is theri fhmea,
and fome are the fhame of their country.
Let no man boaft that he is the citizen of a
great city, but that he is worthy of an honour-
able country. Arift.
We ought to behave ourſelves towards our
country thankfully as to a mother.
The profit of the country extendeth itſelf to
every city of the fame. Stob.
Our country, faith Cicero, affordeth large fields
for every one to run to honour.
Our country firſt challengeth us by nature.
The whole world is a wife man's country.
Neceffity compelleth every man to love his
country. Eurip.
The love which we bear to our country is not
piety, as ſome ſuppoſe, but charity; for there
is no piety, but that which we bear to God and
our parents.
Many love their country, not for itſelf, but for
that which they poffefs in it.
Sweet is that death and honourable, which we
fuffer for our country. Horace.
If it be aſked to whom we are moſt engaged,
and owe moft duty; our country and parents are
they that may juftly challenge it.
The life which we owe to death, is made ever-
lafting; being loft in defence of our country.
Happy is that death, which, being due to na-
ture is beſtowed upon our country.
Happy is that commonwealth, where the peo-
ple do fear the law as a tyrant, Plato."
A commonwealth confifteth of two things,
reward and puniſhment.
X
As
242
ANTIQUITY; Or,
As the body is without members, fo is the
commonwealth without laws.
Peace in a commonwealth, is like harmony in
mufick. Auguſt.
Men of deſert are leaſt eſteemed of in their
own country. Eraf.
Of HOPE.
Defin. Hope is that virtue whereby the mind of man
putteth great trust in honest and weighty matters,
having a certain and fure confidence in himself:
and this hope must be ſtrongly grounded upon a fure
expectation of the help and grace of God, without
which, it is vain and imperfect.
T
O be clean without hope, is a hap incident
to the unhappy man.
He that will lofe a favour for a hope, hath
fome wit, but ſmall ſtore of wisdom. Bias.
Fortune may take away our goods, but death-
cannot deprive us of hope.
Hopes above fortune, are the fore-pointers of
deep falls.
If thou chance to love, hope well whatsoever
thy hap be.
That which is moſt common is hope.
Hope is a waking man's dream. Plin.
To put our confidence in the creature, is to
deſpair of the Creator. Greg.
Vain is the hope that doth not fear God.
This mortal life is the hope of the immortal.
They only hope well which have a good con-
fcience.
Hope is the companion of Love:
Hope cannot be without faith.
Hope is the God of the wretched.
Ber.
Hope
The WISE INSTRUCT E R. 243
Hope grounded on God never faileth; but
built on the world it never thriveth.
Hope apprehendeth things unſeen, and attain-
eth things by continuance. Plato.
The evening's hope may comfort the mornings
mifery,
Hope is the merchant-man's comfort, and the
foldier's companion; but vain hope is the fool's
paradiſe, and the ambitious man's overthrow.
Hope of life is vanity, hope in death is life,
and the life of hope is virtue.
Hope waiteth on great men's tongues and be-
guileth believing followers.
Sweet words beget hope, large proteſtations
nouriſh it, and contempt kills it.
He that fuppofeth to thrive by hope, may hap-
pen to beg in mifery. Bion.
The apprehenfion of hope derideth grief, and,
the fullness of hope confumeth it.
As each part laboureth for the conſervation of
the whole body, fo hope for the accompliſhment
of all defires.
Sadneſs is the puniſhment of the heart, hope
the medicine of diftrefs. Crates.
Hope is a pleaſant paffion of the mind, which
doth not only promife us thofe things that we
moſt deſire, but thofe things alſo which we ut-
rerly deſpair of.
Our high hopes have oftentimes hard fortunes,
and fuch as reach at the tree commonly ftuinble
at the root.
To hope for requital of benefits bellowed,
may rather be counted ufury than virtue.
A cowardly lover without hope, fhall never
gain fair love without good fortune.
X 2
To
244
ANTIQUITY; Or,
To hope againſt all hope, is the excellency of
a mighty refolution.
In a little place is hid a great treaſure, and in
a fmall hope, a boundleſs expectation.
Confidence, except it be guided by modeſty,
and proceed from judgment, may rather be cal-
led arrogancy than hope.
Hope of all paffions is the fweeteſt and moſt
pleaſant; and hereof it is faid, that hope only
comforteth the miferable.
Hope is the governor of men.
Perdiccas feeing Alexander largely beſtow many
benefits upon his friends, afked him, what he
would leave for himſelf? He answered, hope.
A good and virtuous man ought always to
hope well, and fear nothing.
Hope is the beginning of victory to come, and
doth prefage the fame. Piad.
Of
CHARITY.
Defin. Charity is the indiffoluble hand of God with
us, whereby we are inflamed with love of him for
that which we owe unto him, and thereby are in-
duced to love our neighbours for the love of God.
C
Harity is the ſcope of all God's Command-
ments. Chryf.
Charity delayed is half loft.
Charity ranfometh us from fin, and delivereth
us from death.
Charity increaſeth faith, begetteth hope, and
maketh us at one with God.
As the body without the foul enjoyeth no life,
fo all other virtues without charity, are cold and
fruitlefs.
Charity is a good and gracious effect of the foul,
whereby
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245
whereby man's heart hath no fancy, to effeem
any thing in this world, before the ſtudy to know
God.
The charitable man is the true lover of God.
As the Sun is to the world, and life to the
body, fo is charity to the heart.
Charity reſembleth fire, which inflameth all
things it toucheth. Eraf.
$
Charity in adverfity is patient, in profperity
temperate, in paffions ftrong, in good works
quick, in temptations fecure, in hofpitality boun→
tiful, amongſt her true children joyful, amongst
her falfe friends patient.
Charity in the midſt of injuries is ſecure, in
heart bountiful, in pleaſures meek, in concealing
evils innocent, in truths quiet, at others misfor-
tunes fad, in virtues joyful.
Charity in adverfity fainteth not, becauſe it is
patient and revengeth not injuries, becauſe it is
bountiful.
x
He that truly loveth, believeth and hopeth.
By Charity one feeth the glorious light of God. *
To love with all the foul, is to love wifely: tb
love with all the ſtrength, is manifeftly to fuffer
for truth; to love with all our heart, is to prefer
the love of God, before all things that flatter us.
The meaſure in loving God, is to love him
without meafure. Bernard.
Charity is the way of man to God, and the x
of God to man. Aug.
way
If any man abound with the love of God, he
is ftreightways apt and ready to all good; he la-
boureth, and is not weary; he is weary, and
feeleth it not; the malicious mock him, and he
perceiveth it not. Bernard.
X 3
The
246
ANTIQUITY; Or,
A
The love of God hath power to transform man
into God.
Charity maketh a man abſolute and perfect in
all other virtues.
Neither the multitude of travels, nor the an-
tiquity of ſervice, but the greatneſs of charity in-
creaſeth the reward.
The nature of charity is to draw all things to it
felf, and to make them participate of itſelf.
God is charity; What thing is more precious?
and he that dwelleth in charity dwelleth in God;
what thing is more fecure? and God in him;
what thing is more delectable?
There is no virtue perfect without love, nor
love without charity.
Charity is never idle, but worketh for him it
loveth.
The greateft argument of godly love, is to love
what God loveth.
Charitable love is under no rule, but is lord of
all laws, and a boundleſs Emperor.
There is true charity, where two feveral bodies.
have one united heart.
Charity is the child of faith, and guide to ever-
lafting felicity.
All charity is love, but not all love charity.
The filthy effects of bribery hinder exceedingly
the works of charity. Plato.
Charity cauſeth men to forfake fin, and em-
brace virtue.
Charity is a word uſed of many, but underſtood
of few.
By charity with God, we learn what is our duty
towards man.
By charity all men, eſpecially Chriſtians, are
link-
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247
linked and bound in confcience to relieve one a-
nother.
It is the true property of a charitable-minded
man, lovingly to invite the poor, courteously to
intreat them, and quickly to fuffer them to depart.
A poor man being in charity, is rich; but a
rich man without charity is poor. Auguft.
Charity and pride do both feed the poor; the
one to the praiſe and glory of God, the other to
get glory and praiſe amongſt men.
Of HUMILITY.
Defin. Humility is a voluntary inclination of the
mind, grounded upon a perfect knowledge of our
own condition: A virtue by which a man in the
moſt true confideration of his inward qualities, ma-
keth leaft account of himſelf.
HE
E that gathereth virtues without Humility,
cafteth duft againſt the wind. Greg...
Demosthenes being demanded what was the firſt
precept of eloquence, anfwered, To pronounce
well, being afked what was the ſecond, anſwered
the like; and fo the third: So the precepts of
religion, the firſt, ſecond, and third, are Humility.
It is no commendation to be humble in adver-
fity; but in the midft of profperity to bear lowly
fail, deferveth great praiſe.
The chief point of man's humility confifteth
in this, to fubject his will unto the will of God.
Happy is that man whofe calling is great, and
fpirit humble.
The beſt armour of the mind is humility.
Humility is more neceffary than Virginity. Bern.
There are three degrees of Humility: The
firft of Repentance; the fecond, defire of Righ-
teouſneſs; the third, works of Mercy. Pride
248 ANTIQUITY; Or,
Pride wageth war in the kingdom of Humility.
The eaſieſt way to dignity is true Humility.
Of all virtuous works, the hardeſt is to be
humble. Aug.
Humility hath many times brought that to paſs,
which no other virtue nor reaſon could effect.
To the humble minded man, God revealeth
the knowledge of his truth.
If thou defire to aſcend where God the Father
fitteth, thou muſt put on the Humility which
Chrift the fon teacheth.
Humility teacheth a man how to rule his affec-
tions, and in all his actions to keep a mean.
The ſpirit of God delighteth to dwell in the
heart of the humble man. Eraf..
If thou intend to build any ſtately thing, think
first upon
the foundation of Humility.
Men are not in any thing more like unto their
Maker, than in Gentleness and Humility.
Charity and Humility purchafe immortality.
God dwelleth in heaven; if thou arrogantly
lift up thy felf unto him, he will fly from thee;
but if thou humble thy felf before him, he will
come down to thee. Auguft.
Of OLD AGE.
Defin. Old Age is the gift of heaven, is the long ex-
pence of many years; the exchange of fundry for-
tunes, and the School of experience..
I
T is a vain thing for him that is old to with
that he were young again.
It is a lamentable thing to be old with fear,
before a man comes to be by old age. bumuh
A grey beard is a certain fign of old age, but
not an affured taker of a good wit.
Hoary
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249
Hoary hairs are ambaffadors of great experi-
ence. Čhilo.
Youth never rideth well, but when age holdeth
the bridle.
Old Age enjoyeth all things, and wanteth all
things. Democ
In Age we ought to make more readineſs to
die than provifion to live: For the fteel being
ſpent, the knife cannot cut; the fun being fet,
the day cannot tarry; the flower being fallen,
there is no hope of fruit; and old age being once
come, life cannot long endure. Aurel.
Thoſe that ſpend their youth without reftraint,
would lead their age without controlment.
Beware of old Age, for it cometh not alone.
In Youth ſtudy to live well, in Age to die
well; for to die well, is to die willingly. Seneca.
The difference between an old man and a young
man is this; the one is followed as a friend to
others, the other is efchewed as an enemy to
himſelf.
Old men are often envied for their virtue, but
young men pitied for their vice.
Old men by reaſon of their age, and weakneſs
of their ſtrength, are fubject to fundry imperfec-
tions, and molefted with many difeafes. Pacuvius.
Age is more to be honoured for his wifdom,
than youth commended for his beauty.
The old cedar-tree is léfs fhaken with the wind
than the young bramble; and Age far more ftayed
in his affairs than youth.
Though young men excel in ftrength, yet old
men exceed in ftedfaftnefs.
Though all men are fubject to the fudden
ftroke of death, yet old men in nature feem
neareſt to their grave.
Age
250 ANTIQUITY; Or.
Age is a crown of glory when it is adorned
with righteouſnefs; but the dregs of difhonour
when it is mingled with miſchief.
Honourable Age confifteth not in the term of
years, neither is it meaſured by the date of many
days; but by godly wifdom, and an undefiled
dife.
Age is forgetful, and grey hairs are declining
fteps of ſtrength.
Age fpeaketh by experience, and liketh by
trial; but youth leaneth unto wit, which is void
of wiſdom.
He that will not be advised by Age, fhall be
deceived by youth.
Old Age is the fore-runner of death.
Old folks oft times are more greedy of coin,.
than careful to keep a good confcience.
Age may be allowed to gaze at beauty's bloſſom,
but youth muſt climb the tree, and enjoy the
fruit.
Nature lendeth Age authority; but gentleneſs
of heart is the glory of all years.
Children are compared to fpring-time, ftrip-
lings to fummer-feafon, youth to autumn, and
old men to winter.
An old man ought to remember his age paſt,
and to bethink himſelf how he hath spent his
time: If he find himſelf faulty, in neglecting ſuch
good deeds as he might have done, he ought
forthwith to be careful to ſpend the remainder of
his life in liberality towards the poor.
1. Old men are commonly covetous, becauſe their
getting days are paſt.
It is a great fhame for an old man to be igno-
rant in the principles of religion.
An
+
.
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An old man ought to be reverenced for his
gravity, fooner than for his grey hairs.
If young men had knowledge, and old men
ftrength, the world would become a new para-
dife.
A man aged and wife, is worthy of a double
reverence.
Infancy is but a fooliſh fimplicity, full of la-
mentations and harms, as it were laid open to a
main fea without a ftern.
Youth is an indifcreet heat, outrageous, blind,
heady, violent and vain.
Of DE A、T H.
Defin. Death is taken three manner of ways. Thé
first is the feparation of the foul from the body, with
the diffolution of the body until the refurrection:
The fecond is Death of fin, he being faid to be dead
which lieth Sleeping in fin: The third is eternal
Death, unto which the wicked shall be condemned.
in the day of the general judgment.
D
EATH is the law of nature, the tribute of
the fleſh, the remedy of evils, and the path
either to heavenly felicity, or eternal mifery.
Deſtiny may be deferred, but can never be
prevented.
An honourable Death is to be preferred before
an infamous life.
That man is very ſimple that dreadeth death,
becauſe he feareth thereby to be cut off from the
pleaſures of this life.
Death is the end of fear, and beginning of fe-
licity.
There is nothing more certain than Death, nor
any thing more uncertain than the hour of death
No
252
ANTIQUITY, Or,
No man dieth more willingly than he that hath
lived moſt honeſtly.
It is better to die well than to live wantonly.
Death is the end of all miferies, but infamy is
the beginning of all forrows. Plut.
While men feek to prolong their life, they are
prevented by fudden Death.
While we think to fly Death, we moſt earneſtly
follow Death.
Who is he that being lufty and young in the
morning, can promiſe himſelf life until the eve-
ning ?
Many men defire Death in their miſery, that
cannot abide his prefence in the time of their
proſperity.
An evil Death putteth great doubt of a good
life, and a good Death partly excufeth an evil life.
The Death of evil men is the ſafety of good
men living. Cicero.
He that every hour feareth Death, can never
be poffeffed of a quiet confcience.
Nothing is more like to death than fleep, who
is Death's eldeſt brother. Cic.
There is nothing more common than fudden
Death; which being confidered by the great
philofopher Demonax, he therefore warned the
Emperor Adrian, and fuch others as lived at their
pleaſure and eafe, in no wife to forget how in a
very fhort moment they fhould be no more.
By the fame way that life goeth, Death cometh.
Nature hath given no better thing than Death.
The moſt profitable thing for the world, is the
Death of covetous and evil people.
Death is common to all perfons, though to
fome one way, and to ſome another.
If
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253
If we live to die, then we die to live.
X
All things have an end by Death, ſave only
Death, whofe end is unknown.
Death is metaphorically called the end of all
fleſh. Arift.
The laft cure of diſeaſes is death.
Death deſpiſeth all riches and glory, and ruleth
over all eftates alike. Boetius.
None need to fear Death, fave thoſe that have
committed fo much injury, as after Death de- >
ſerves damnation. Socrat.
Wiſdom maketh men to deſpiſe Death; it
ought therefore of all men to be embraced as the
beſt remedy againſt the fear of Death. Hermes.
So live and hope as thou wouldſt die immedi-
ately. Plin.
Of TIME.
Defin. Time is a fecret and speedy confumer of bours
and ſeaſons, older than any thing but the first, and
both the bringer forth and wafter of whatfoever is
in this world.
T
HERE is no fore which in Time may not be
falved, nor care which cannot be cured;
no fire fo great which may not be quenched; no
love, liking, fancy, or affection, which in time
may not either be repreffed or redreſſed.
Time is the perfect herald of truth. Cic.
Time is the beſt orator to a refolute mind.
Daily actions are meaſured by preſent behavi-
our.
Time is the herald that beft emblazoneth the
conceits of the mind.
Time is the ſweet Phyſician that alloweth a re-
medy for every miſhap.
Time is the father of mutability. Solon.
لا
Y
Time
254 ANTIQUITY; Or,
Time spent without profit bringeth repentance;
and occafion let flip, when it might be taken, is
counted prodigality.
There is nothing among men fo entirely be-
loved, but it may in time be difliked; nothing fo
healthful but it may be difeafed; nothing fo
ftrong but it may be broken; neither any thing
fo well kept but it may be corrupted.
3
Truth is the daughter of Time; and there is
nothing fo fecret but the date of many days will
reveal it.
In time the ignorant may become learned, the
fooliſh may be made wife, and the wildeft wanton
may be brought to a modeft matron. Bias.
The happier our Time is, the fhorter while it
lafteth. Pliny.
Say not that the Time that our fore-fathers
lived in, was better than this preſent Age.
Virtue and good life make good days; but
abundance of vice corrupteth the time. Jerome.
As oil, though it be moift, quencheth not the
fire; fo Time, though never fo long, is no fure
covert for fin.
Nothing is more precious than time, yet no-
thing lefs eſteemed of. Bern.
As a ſparkle raked up in cinders, will at laft
begin to glow and manifeftly flame; fo treachery
hid in filence, and obfcured by Time, will at
length break forth, and cry for revenge.
Whatſoever villainy the heart doth think, and
the hand effect, in procefs of Time the worm of
confcience will bewray.
Time draweth wrinkles in a fair face, but
addeth freſh colours to a fresh friend.
Things paft may be repented, but not recalled.
A certain
The WISE INSTRUCTER. 255
A certain philofopher being demanded, what
was the firſt thing needful to win the love of a
Woman, anſwered, Opportunity: Being aſked
what was the fecond, he anfwered Opportunity:
And being demanded what was the third, he ſtill
anfwered, Opportunity.
Time and patience teach all men to live con-
tent.
Take Time in thy choice, and be circumfpect
in making thy match; for nothing fo foon gluts
the ftomach as fweet meat, nor fooner fills the eye
than beauty.
Opportunities neglected are manifeft tokens of
folly.
Time limiteth an end to the greateſt forrows.
Actions meaſured by Time, feldom prove bit-
ter by repentance.
Reafon often times defireth execution of a
thing, which Time will not fuffer to be done;, not
for that it is not juft, but becaufe it is not fol-
lowed.
Many matters are brought to a good end in
Time, that cannot prefently be remedied with
reafon.
Time is life's beft Counſellor. Arift.
Time is the beſt Governor of Counfels.
Time trieth what a man is; for no man is fo
deep a diffembler, but that at one Time or other
he thall be eaſily perceived.
Time is the inventer of novelties, and a certain
regiſter of things ancient. Marc. Aur.
Time maketh fome to be men, which have no
childiſh conditions.
Times daily alter, and men's minds do often
change,
Y 2
A little
256
ANTIQUITY; Or,
A little benefit is great profit, if it be beſtowed
in due Time. Curtius.
Time is ſo ſwift of foot, that being once paſt
he can never be overtaken.
The fore-locks of Time are the deciders of
many doubts.
Time in his ſwift pace mocketh men for their
flowneſs.
Of the WORLD.
Defin. This word World, called in Greek Cofmos,
fignifieth as much as Ornament, or a well-difpofed
order of things.
H
E that cleaveth to the cuſtoms of the
World, forfaketh God.
Cicero and the Stoicks were of opinion, that the
World was wifely governed by the Gods, who
have care of mortal things.
The World is vain, and worldly joys do fade;
But heaven alone for godly Minds is made.
He that truſteth to the World, is fure to be
deceived. Archim.
The difordinate defire of the goods of the
World begetteth felf-love.
Our honours and our bodily delights, are
worldly poiſons to infect our fouls.
The World feduceth the eye with variety of
objects; the fcent, with fweet confections; the
tafte, with delicious dainties; the touch, with
foft fleſh, precious cloathings, and all the inven-
tions of vanity.
He that mortifieth his natural paffions, is fel-
dom overcome with worldly impreffions.
No man that loveth the World, can keep a
good confcience long uncorrupted.
The
The WISE INSTRUCTER. 257
The worldly man burning in heat of fire, is
ravifhed with the thoughts of revenge, enraged
with the defire of dignity; briefly, never his own,
till he leave the World.
This World, though never fo well beloved,
cannot laſt always.
This World is deceitful, and tempteth men to
wickedneſs; but repentance is the hand which
lifteth men up to God.
This World is but the pleafure of an hour,
and the forrow of many days. Plato.
The World is an enemy to thofe, whom it
hath made happy. Aug
The World is our prifon, and to live to the
World is the life of death.
The delights of this World are like bubbles
in the water, which are foon raiſed, and fud-
denly laid.
The World hateth contemplation, becauſe con-
templation diſcovereth the treaſons and deceits of
the World. Eraf.
We may uſe the World; but if we delight in
it, we break the love we fhould bear to him that
created it.
Man hath neither perfect reft nor joy in this
World, neither poffeffeth he always his own
defire.
He that loveth the World, hath inceffant tra-
vail, but he that hateth it, hath reft.
The World hath fo many fundry changes in
her vanity, that ſhe leadeth all men wandring in
unftedfaftnefs.
He that feeketh pleaſures from the World, fol-
loweth a fhadow, which when he thinketh he is
fureft-of, it vanifheth away, and turneth to
nothing. Socrat.
Y 3
The
258 ANTIQUITY; Or,
The World, the Fleſh, and the Devil, are
three enemies that continually fight againſt us;
and we have great need to defend us from them.
The vanities of this World bewitch the minds
of many men.
God created this World a place of pleaſure
and reward: Wherefore fuch as fuffer in adver-
fity ſhall in another World be recompenced with
joy. Hermes.
He which delighteth in this World, muſt
either lack what he defireth, or elſe loſe what he
hath won with great pain.
He that is enamoured of this World, is like
one that entreth into the Sea; for if he eſcape
perils, men will fay he is fortunate; but if he
periſh, they will fay he is wilfully deceived.
He that fixeth his mind wholly upon the World,
lofeth his foul; but he that defireth the ſafety of
his foul, little or nothing regardeth the World.
After the old Chaos was brought into form,
the Poets feign that the World was divided into
four Ages; the firſt was the Golden Age, the
fecond was the Silver Age, the third the Brazen
Age, and the fourth the Iron Age: All which
may be more largely read of in the firft Book of
Ovid's Metamorphofis.
The World in the four Ages thereof may be
compared to the four ſeaſons of the Year; the
firſt reſembling the Spring-time, the fecond Sum-
mer, the third Autumn, and the fourth Winter.
He that yieldeth himſelf to the World, ought
to diſpoſe himſelf to three things which he can-
not avoid: Firſt, to Poverty, for he ſhall never
attain to the riches that he defireth; Secondly,
to fuffer great pain and trouble; Thirdly, too
much buſineſs, without expedition. Solon.
Of
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259
Of BEGINNING.
Defin. Beginning is the first appearance of any thing;
and there can be nothing without Beginning, but
only that Almighty Power, which firft created all
things of nothing.
EVIL Beginnings have moft commonly wretch-
ed endings.
In every thing the greateſt beauty is to make
the Beginning plaufible and good.
It is better in the Beginning to prevent, than
in the exigent to work revenge.
That thing never feemeth falſe, that doth be-
gin with truth.
The Preface in the Beginning, makes the whole
book the better to be conceived.
Nature is counted the Beginning of all things,
-Death the end. Quintil.
To begin in truth, and continue in goodneſs,
is to get praife on earth, and glory in heaven.
The Beginning of fuperftition was the fubtilty
of Satan; the Beginning of true Religion the
fervice of God.
There is nothing wifely begun, if the end be
not providently thought upon.
Infants begin life with tears, continue it with
travels, and end it with impatience.
A foolish man beginneth many things, and
endeth nothing.
The Beginning of things is in our own power;
but the end thereof reiteth at God's diſpoſing.
Never attempt any wicked Beginning, in hope
of a good ending.
•
The most glorious and mighty Beginner is
God, who in the Beginning created the world of
nothing.
Small
200
ANTIQUITY; Or,
Small faults not hindered in the Beginning,
amount to mighty errors e're they be ended.
A work well begun is half ended. Plato.
In all works the Beginning is the chiefeft, and
the end moft hard to attain.
The Beginning, the mean, and the end, is a
legacy which every one enjoyeth.
Sudden changes have no Beginning.
Nothing is more ancient than the firft Begin-
ning.
That which is between the Beginning and the
end is ſhort. Greg.
The Fear of God, is the Beginning of Wif
dom. Sirac.
The Beginnings of all things are ſmall, but ga-
ther ſtrength in continuance.
The Beginning once known, with more eaſe
the event is underſtood.
Begin nothing before thou firft call for help of
God: For God, whofe power is in all things, giv-
eth moſt profperous furtherance and happy fuc-
cefs unto all fuch acts, as we do begin in his
Name.
Take good adviſement e'er thou begin any
thing; but having once begun, be careful ſpee-
dily to diſpatch it.
He that preventeth an evil before it begin, hath
more cauſe to rejoice than to repent.
Take good heed at the Beginning to what thou
granteft, for after one inconvenience another will
follow.
Of ENDING.
Defin. The End is that whereto all things are created
by God, which is the Glory of his Name, and Sal-
vation
The WISE INSTRUCTER.
261
vation of his elect: Albeit the order which he ob-
ferved, the caufe, reafon and neceffity of them are
bid in his fecret counfel, and cannot be comprehended
by the fenfe of Man.
T
HE End of the world is a good man's me-
ditation; for by thinking thereon, he pre-
venteth fin. Bafil.
The End of trouble bringeth joy, and the End
of a good life everlaſting felicity.
What thing foever in this world hath a begin-
ning, muſt certainly in this world have alfo an
Ending.
The laſt day hath not the leaſt diſtreſs.
Felicity is the End and Aim of our worldly
actions, which may in this life be deſcribed in
ſhadows, but never truly attained but in heaven
only.
Nothing is done, but it is done for fome End,
The End of labour, is reft; and the End of
fooliſh love, repentance.
The End is not only the laſt, but the beſt of
every thing. Arift.
The End of every thing is doubtful. Ovid.
The End of War is a juft Judge. Levit.
As there is no End of the joys of the bleffed,
fo there is no End of the torments of the wicked.
The End we hope for is ever leſs than our
hopes.
What was doubtful in the Beginning, is made
certain by the End thereof.
Seeing the event of things does not anſwer to
our wills, we ought to apply our wills to the
events of them. Arift.
The End of a diffolute life, is moſt commonly
a defperate death. Bion.
Our
262 ANTIQUITY; Or,
Our life is given to ufe and poffefs, but the
End is moft uncertain and doubtful.
The End of forrow, is the beginning of joy.
At the End of the work, the cunning of the
workman is made manifeft.
Good refpect to the End preferveth both body
and foul in ſafety.
Before any fact be by man committed, the End
thereof is firſt in cogitation.
Many things feem good in the beginning,
which prove bad in the End.
Of DAY or LIGHT.
Defin. The word Dies, which fignifieth a Day, is ſò
called, quod fit divini operis. It is God's fair
creature, and the careful comfort of man, who by
his word made the Light thereof, to beautify it to
the world's end.
Hofe children which are born between the
Trofe child rewenty hours of midnight, and
and
midnight, with the Romans are faid to be born in
one day.
Numa Pompilius, as he divided the year into
months, ſo he divided the month into days, and
called them Feftos, Profeftos & Intercifos; the firft
he dedicated to the gods, the next to men, for
the diſpatching of their bufinefs; the laft as com-
mon for their gods as men.
A day natural hath twenty four hours, a day
artificial hath twelve hours.
The day beginneth with the Egyptians at Sun-
fetting, and with the Perfians at Sun-rifing.
The Athenians count all the time from the fett-
ing of the Sun, to the fetting of the Sun again,
but one day.
The
The WISE INSTRUCTE R. 263
The Babylonians count their day from the Sun-
rifing in the morning, till the Sun-rifing the next.
The Umbrians, an ancient people in Italy, ac-
count their day from noontide to noontide the
next day following.
The wicked and evil-living man loveth dark-
nefs, and hateth the light.
One day taketh from us the credit that another
hath given us; and the laſt muſt make reckoning
of all the reft paſt.
By daily experience we wax wiſer and wiſer.
He that refufeth to amend his life to day, may
happen to be dead e'er to-morrow.
Let no day be ſpent without fome remembrance
how thou haft beſtowed thy time.
Vefpafian thought that day loft, wherein he had
not gotten a friend.
Of all numbers we cannot fkill to number Our
days: We can number our fheep, our oxen, and
our coin; but we think our days are infinite, and
therefore we cannot number them.
One day the valiant brood
Of Fabius fent to fight:
Thus fent, one day did fee
Them nobly dead e'er night.
The Romans called Jupiter Diefpiter, which
fignifieth the father of the day, or light.
Light is fometimes taken for day, and darkneſs
for night.
No day cometh to man, wherein he hath not
ſome caufe of forrow. Quintil.
The entrance of adolefcency is the end of in-
fancy, man's eítate the death of youth, and the
morrow-day's birth, the overthrow of this day's
pride.
Light
264 ANTIQUITY;
Or,
Light is the queen of the eyes. Aug.
God in the beginning made two great lights,
one for the day, another for the night.
Day is the image of life, night of death.
The pleaſure of the day is the Sun, called of
the Philofophers, the golden eye, and heart of
heaven.
The light of learning is the day of the mind.
Every day that paffeth, is not to be thought as
the laſt, but that it may be the laft. Senec.
The Sun melteth wax, and hardneth clay.
Of NIGHT.
Defin. Night or Darkness is the time of reft and
peace after labours, being commonly that part of
the day natural, in which the Sun is hidden from
us, fhining to the Antipodes.
THE
HE longer the night is in coming, the more
it is defired of the oppreffed; yet no fooner
ſeen than wiſhed to be departed.
Night is the benefit of nature, and made for
man's reft. Livius.
Sufpicions and fears are night's companions.
Darkneſs is not evil, but in compariſon of the
light. Auguft.
Every light hath his ſhadow, and every ſhadow
of night a fucceeding morning.
The darkneſs of our virtues, and not of our
eyes, is to be feared. Aug.
It is not darkneſs, but abfence of the light,
that maketh Night.
Darkneſs cannot be feen.
Aug.
The breath we breathe in the morning, is often
ſtopt and vaniſhed before Night.
Night followeth day, as a fhadow followeth at
body. Arift.
This
The WISE INSTRUCTER. 265
This our life is as it were Night.
Night is more comfortable to the miferable,
than the day.
Night, which is the nurſe of eaſe, is the mo-
ther of unquiet thoughts.
Night, which is all filence, hears all the com-
plaints of the afflicted.
The deeds of the Night are loathſome to the
day, neither hath light to do with darkneſs.
Night is war's enemy, yet it is the only finder
out of martial ſtratagems.
A dark Night, and a dead refolution, beget
cauſe of the days lamentation.
Night is the cloak to cover ſin, and the armour
of the unjuſt man. Theophr.
Night begets reft, and reſt is the refreſhing of
tired ſpirits.
Whatever is over-wearied by the day's exerciſe,
is as it were new born by the Night's reft and
quiet. Tully.
Night and Sin hold affinity, and jointly aid
each other.
It is impoffible to wear out the day in travel, if
fome part of the Night be not ſpent in reft.
Of WICK E D N E S S.
Defin. Wickedneſs is any fin, vice or evil, committed
or imagined in the whole course of our lives, and
the means by which we lofe God's favour, and ex-
poſe ourſelves to the danger of hell-fire.
THE profperity of evil men, is the calamity
of the good.
When wicked men rejoice, it is a ſign of ſome
tempeft approaching.
It is the corruption of the good, to keep com-
pany with the evil.
Z
Rejoice
266
Or,
ANTIQUITY;
Rejoice as often as thou art deſpiſed of evil
men, and perfuade thyfelf, that their opinion of
thee is moſt perfect praiſe.
Ill men are more hafty, than good men are for-
ward in proſecuting their purpoſe.
He that worketh Wickedness by another, is
guilty himſelf of the fact committed. Bias.
It is better to deftroy the Wickedneſs itſelf,
than the wicked man.
Unexperienced evils do hurt moft.
Philip, King of Macedon, affembled together
the most wicked perfons, and fartheſt from cor-
rection of all his fubjects, and put them into a
Town, which he built on purpoſe, calling it
Poneropolis, the City of wicked perfons.
Continuance in evil, doth in itſelf increaſe evil.
A wicked life is the death of the foul. Chrys.
Who can be more unfortunate than he which
of neceffity will needs be evil.
Whofoever he be that fpareth to puniſh the
wicked, doth thereby much harm to the good.
It is a praiſe to the godly, to be difpraiſed of
the wicked; and it is likewiſe a diſpraiſe to be
praiſed of them.
Sin blindeth the eyes of the wicked, but
puniſhment opens them. Greg.
The wicked man is daily drawn to puniſhment
and is ignorant thereof.
The mind of an ill-difpofed perfon, is more un-
ſtable, than the fuperficies of the water.
When wicked men be in the midſt of all their
jollity, then fome misfortune comes knocking at
the door.
When the evil man would feem to be good,
then is he worst of all.
He
The WISE INSTRUCTER. 267
He is evil that doth willingly affociate himſelf
with wicked men.
Wicked men ought as much as can be, to be a-
voided.
Virtue is health, but vice is ſickneſs. Plato.
The wicked man attempteth things impoffible
The wicked man is ever in fear. Plato.
He wrongeth the good, that ſpareth the wicked
A good Sentence proceeding from a wicked
man's mouth, lofeth its grace.
The progeny of the wicked, although it be not
wholly infected, yet it will favour fomething of
the father's filthinefs.
As virtue is a garment of honour, fo wicked-
nefs is a robe of ſhame.
Curfed is that man that knoweth not to be a
man, but by his wickedness is far otherwife than
he ſhould be.
He that intendeth not to do good, fhould re-
frain from doing evil: But it is counted evil if
we refrain to do good.
Purify thine own wickednefs, then prate of
others fins.
The wicked man, in a monftrous kind of pride
never heard of before, glorifieth and boaſteth of
his evil deeds.
When a man doth fubject himſelf to the wick-
ed affections of his own mind, he doth weaken
and cut in funder the ftrings of underſtanding.
Wicked counſel is moft hurtful to the giver.
In good things nothing is either wanting or
fuperfluous; which made the Pythagoreans fay,
that wickedness could not be comprehended, but
godliness might.
The ways to wickednefs are many, plain and
Z 2
common
268 ANTIQUITY; Or,
common; but to goodneſs are not many, but
one; and that fame is hard to find, becauſe it is
but little trodden.
Of INFAM Y.
Defin. Infamy is the livery of bad deferts in this
world, and that which for our malignities and
evil doing ftaineth our names and our fucceffions
with a perpetual difgrace, through the report of
our misdeeds and unjust attempts.
S Ham
Hame and diſhonor are the two greateſt pre-
venters of mishap.
Infamy galleth unto death, and liveth after
death,
Infamy and Shame are infeparable fequels of
Adultery.
That man is very wicked and unhappy, whofe
life the people lament, and at whoſe death they
rejoice. Solon.
There is no greater infamy, than to be laviſh
in promiſe, and flack in performance.
Begging is a fhameful courſe, and to ſteal is a
great blot of diſhonor.
He that hath borne fail in the tempeft of fhame,
may ever after make a fport of the ſhipwreck of
his good name.
Infamy is fo deep a colour, that it will hardly
be waſhed off with oblivion.
Such as feek to climb by private fin, fhall fall
with open ſhame.
They that covet to ſwim in vice, ſhall ſink in
vanity. Crates.
Greater is the fhame to be accounted an Har-
lot, than the praiſe to be eſteemed amiable.
The Infamy of man is immortal. Plato.
It
:
The WISE INSTRUCTER.
269
It were great Infamy to the perſon, and no
fmall offence to the Commonwealth, to behold a
man bafely toiling, that deferveth to govern; and
to ſee him govern, that deferveth to go to plough.
Shame is the end of treachery, and difhonor
ever fore-runs repentance.
What is once ſpotted with Infamy, can hardly
be worn out with time. Aurel.
When the bow-ſtring is broken, it is hard to
hit the white: And when a man's credit is called
in queſtion, perfuafions can little prevail.
An honourable man fhall never die, and an
infamous man deferveth not to live.
The infamous man is wholly miſerable: For
good men will not believe him, bad will not
obey him; no man accompany him, and few be-
friend him.
As beauty adorneth wealth, maintaineth honor
and countenance; fo infamy woundeth all.
The occafions and greatnefs of Infamy, are
better untried than known.
The tongue is the redieſt inſtrument of detrac-
tion and flander.
Every inferior doth account that things infa
mous, wherein he feeth his fuperior offend.
It is infamy to ſeek praiſe by counterfeit virtue.
It is Infamy to difpraiſe him that deferveth well
becauſe he is poor, and to commend the unwor-
thy becauſe he is rich.
He that by Infamy flandereth his friend, is
moſt monftrous.
To be praiſed of wicked men is as great In-
famy, as to be praiſed for wicked doings.
Pride is the cauſe of hatred, and floth of In-
famy.
Z 3
The
270 ANTIQUITY; Or.
The life of a noted infamous man is death.
Cicero inveighing against Cataline, faith, Thy
naughty and infamous life hath fo obfcured the
glory of thy predeceffors, that although they have
been famous, yet by thee they will come to ob-
livion.
If a man's good name be not polluted, altho'
he have nothing elfe, yet it ftands him in more
ſtead than the poffeffion of very great riches.
Of DISHONESTY.
Defin. Difbonefty is an act which engendereth its own
torment: For from the very instant wherein it is
committed, and with the continual remembrance
thereof, it filleth the foul of the malefactor with
fhame and confufion.
H
E that is difpofed to miſchiefs, will never
want occafions.
Diſhoneſty ruinates both fame and fortune.
Shame is the handmaid to difhoneft attempts.
The infatiate appetite of gluttony doth obfcure
the inferior virtues of the mind.
He that fears not the halter, will hardly be-
come true; and they that care not for fufpects,
are feldom honeſt.
It is difhoneft victory that is gotten by the
ſpoil of a man's own Country. Cicero.
There never rifeth contention in a Common-
wealth, but by fuch men as would live without
all honeſt order.
The evil inclination of men may for a time be
diffembled, but being once at liberty, they can-
not cloak it.
Many times the wicked bear envy unto the
good, not becauſe the virtuous ſuffer them to do
well,
The WISE INSTRUCTER.
271
well, but for that they will not confent with them
to do evil.
Many be fo malicious and perverfe, that they
take more delight to do evil to others, than to
receive a benefit unto themſelves.
If he be evil that giveth evil counſel, more
evil is he that executeth the ſame.
Nothing is profitable which is difhoneft. Tully.
Then miſchief is at the full ripeneſs, when as
diſhoneſt things be not only delightful in hearing
but alſo moſt pleaſant in practice: And there is
no remedy to be hoped for, where common vices
are accounted virtues.
A man given to difhonefty, can neither be a
friend to himſelf, nor trufty to another.
The overthrow of a Commonwealth is the
diſhoneſty of the rulers.
Diſhoneſty is the pillager of the foul, which
ſpoileth men of their ornaments and heavenly ap-
parel.
All things are tolerable, fave thoſe things
which are diſhoneſt.
Carlifte, the harlot, faid ſhe excelled Socrates,
becauſe when ſhe was difpofed, fhe could draw
his Auditors from him. No marvel, faith he,
for thou allureft them to diſhoneſty, to which the
way is ready; but I exhort them to virtue, whofe
way is hard to find.
Honeſty is joined with miſery, diſhoneſty with
all kind of worldly felicity: But the miſery which
we fuffer for Honefty, fhall be turned to ever-
laſting comfort; and the felicity gotton by dif
honeſty ſhall be changed into perpetual torment.
Of VICES in General.
2.
Defin.-Vice is an inequality and jarring of manners,
pro-
272
ANTIQUITY; Or,
proceeding from man's natural inclination to plea
fures and naughty defires.
A
Man feldom repenteth his filence, but he
is often forrowful for his hafty ſpeeches.
He that is rooted in fin, will hardly be by good
counſel reformed.
He that doubts of God, with Protagoras, and
he that denieth God, with Diagoras; are both to
be had in Abomination for their infidelity.
Confent and fin, are both of one kind.
Vice is the habitude of fin, but fin is the aft
of that habitude.
He that pampers his flesh, doth nourish many
worms. Demonax.
Exceffive fleep is found the body's foe.
Luft bringeth fhort life, prodigality wretched
life, and perfeverance in fin, eternal damnation.
As by nature fome men are more inclined to
fick nefs than other fome; fo one man's mind is
more prone than another's to unrighteoufnefs.
The fickneſs of old age is avarice, the error of
youth inconftancy. Theop.
A moft horrible and damnable offence that is
to be judged, whofe revenge belongeth unto
God. Aug.
Craft putteth on it the habit of policy, malice
the ſhape of courage, rafhnefs the title of valour,
lewdneſs the image of pleaſure: Thus diffembled
Vices feem great Virtues.
Where Elders are diffolute and paſt gravity,
there the younger fort are fhameleſs and paſt
grace.
Every vice fighteth againſt nature.
Vice ruleth, where Gold reigneth. Greg.
We ought not to hate the man but his vices.
There
A
The WISE INSTRUCTER.
273
There are more vices than virtues. Greg.
Riches gotten with craft, are commonly loft
with ſhame.
Folly in youth, and negligence in age, breed
at length woe to both; the one ending in forrow-
ful grief, the other in lamentable mifery.
Where youth is void of exerciſe, there age is
void of honefty.
Flattery, and foothing great men in their hu-
mours, getteth more coin, than true fpeeches
can get credit.
credit.
Bias.
Fair faces have gotten foul Vices, ſtraight per-
fonages crooked manners, and good complexi-
ons bad conditions.
A merry mind doth commonly fhew a gentle
nature, where a four countenance is a manifeſt
fign of a froward difpofition.
Sobriety without fullennefs is commendable,
and mirth with modefty delectable.
Every vice hath a cloak, and creepeth in un-
der the name of virtue.
We ought to have an eſpecial care left thoſe
vices deceive us which bear a fhew of virtue.
Craft oft-times accompanieth policy; too much
Auſterity, Temperance; Pride, a refolute mind;
Prodigality, Liberality; Temerity, Fortitude, and
Superſtition, Religion.
What nation doth not love gentleneſs, thank-
fulneſs, and other commendable parts in a man?
Contrarily who doth not hate a proud, difdain-
ful, unhoneſt and unthankful perſon.
Of INGRATITUDE.
Defin. Ingratitude is that which maketh men impu-
dent, fo that they dare join together to hurt thofe
which
274
ANTIQUITY, Or,
which have been their best friend, and them to
whom they are bound both by blood, nature, and
benefits.
Ngratitude challengeth revenge by cuftom,
and is a vice moft hateful before God and
I'
man.
Ingratitude for great benefits maketh a man to
defpair of recompence, and of faithful friends
cauſeth them to become mortal foes.
Impudency is the companion of that monfter
Ingratitude. Stobæus.
He is unthankful that being pardoned finneth
again.
There can be no greater injury offered to a free
mind and a baſhful face, than to be called un-
thankful; fuch reproaches finking moft deeply
into the reputation of Honour.
Ingratitude fpringeth either from covetoufnefs
or fufpect. Theophraft.
It is a fhameful and unthankful part always to
crave, and never to give. Marc.
Prince rewarding nothing, purchaſe nothing;
and defert being neglected, courage will be un-
willing to attempt.
Benefits well beſtowed eſtabliſh a Kingdom;
but fervice unrewarded weakneth it.
Archim.
The nature of man is ambitious; unthankful,
fufpectful, not knowing rightly how to uſe his
friends, or with what regard to recompence his
well-wishers for their benefits beftowed.
It is better to be born fooliſh, than to under-
ſtand how to be unthankful.
Ingratitude lofeth all things in himſelf, in for-
getting all duties to his friend.
To do good to an unthankful body, is to fow
corn on the fand.
Two
The WISE INSTRUCTE R. 275
Two contraries give light one to the other;
and ingratitude and thankfulneſs are beſt dif-
cern'd one by the other.
There is no affection among men fo firmly
placed, but through unthankful dealing it may
be changed to hatred." Bias.
There cannot be a greater occafion of hatred,
than to repay good turns with unthankful deal-
ing.
An ungrateful Commonwealth, which hath
banished men of true defert, finding its hindrance
by their abſence, too late repenteth. Lactantius.
Nothing waxeth fooner old than a good turn
or benefit. Diog.
An unthankful man is compared to a veffel
bored full of holes. Lucianus.
Old kindneſs ſleepeth, and all Men are un-
thankful. Pindarus.
The ungrateful man through his impudency
is driven to all villainy and miſchief, and maketh
himſelf a ſlave. Zenophon.
Plato called Ariftotle a Mule, for his ingrati-
tude. Ælianus.
The unthankful man hath ever been accounted
a more dangerous buyer than the debtor. Cognat.
The ungrateful man is of worfe condition than
the Serpent, which hath venom to annoy others,
but not itſelf.
It is better never to receive a benefit, than to
be unthankful for it.
Thankfulneſs doth confift in Truth and Juf-
tice: Truth doth acknowledge what is received,
and Juftice doth render one good turn for ano-
ther. Stobæus.
He is unthankful with whom a benefit pe-
rifheth;
276
ANTIQUITY; Or,
rifheth; he is more ungrateful which will forget.
the fame; but he is moft ungrateful that rendreth
evil for the good he hath received. Bias.
He which receiveth a benefit fhould not only
remember, but requite the fame liberally and
fruitfully, according to the nature of the earth,
which rendereth more fruit than it receiveth
feed. Quint.
The Egyptians of all vices moft abhorred In-
gratitude, in which (as Tully faith) all wickedneſs
is contained.
If we be naturally inclined to do good to them
of whom we conceive good hope, how much
more are we bound to thofe at whofe hands we
have already received a good turn? Seneca.
Thou canst not call a man by a worſe name,
than to ſay he is an unthankful perſon.
Plutarch interpreteth Pythagoras's Symbol, of
not receiving of ſwallows, thus, that a man ought
to fhun unthankful people.
Xenophon, among the praiſes which he gave
unto Agefilaus, reputeth it a part of injuftice,
not only not to acknowledge a good turn, but
alſo if more be not rendered than hath been re-
ceived.
Whoever receiveth a benefit, felleth his own
liberty, as who would ſay that he made himſelf
fubject to render the like.
The laws of Athens, Perfia and Macedonia,
condemned the unthankful perfon to death.
Lycurgus eſteemed it a moft monftrous ingra-
titude, not to acknowledge a benefit.
In the old time Liberties and Franchiſes for in-
gratitude were revoked.
An ungrateful perfon cannot be of a noble
mind, nor yet juft. Socrat.
A man
The WISE INSTRUCTER.
277
A man ought to remember himſelf how often
he hath received courtefy and pleaſure.
Every gentle nature quickly pardoneth all in-
juries, except ingratitude, which it hardly for-
getteth.
Ingratitude was the cauſe of the fin and death
of man.
No man's life is void of ingratitude.
The life of the ignorant is unthankful, waver-
ing and unftay'd in things prefent, through the
defire of things to come.
Seneca.
Impudence and ingratitude are companions.
All human things grow old and come to the
end of their time, except ingratitude for the
greater the increaſe of mortal men is, the more
doth ingratitude augment. Plut.
We shall avoid this fhameful vice of ingrati-
tude, if we efteem the benefit which we receive
of another greater than it is, and contrarywife re-
pute that leſs than it is which we give.
The unworthier he is that receiveth the bene-
fit, the more he is to be commended from whom
it cometh.
Of PRIDE.
Defin. Pride is an unreasonable defire to enjoy Ho-
nours, Eftates and great Places; it is a vice of
excess, and contrary to all Modefty, which is a
part of Temperance.
H'
E that bruiſeth the Olive-tree with hard iron,
fretteth out no oil, but water: and he that
pricketh a proud heart with perſuaſion, draweth
out only hate and envy.
It is impoffible that to a man of much pride
fortune fhould be long friendly.
A a
It
278
ANTIQUITY; Or,
.
It chanceth oftentimes to proud men, that in
their greateſt jollity, and when they think their
honour ſpun and woven, then their eftate with
the web of their life in one moment is fuddenly
broken.
Ambitious men can never be good Councellors
to Princes.
The defire of having more is a vice common
to Princes and great Lords, by reafon of ambi-
tion and defire to rule, bringing forth in them
oftentimes an unfatiable cruelty and beaftly nature.
Pride is the cauſe of the corruption and tranſ-
greffion of man's nature.
Pride cauſeth that work to become wicked,
which of itſelf is good: fo that humble fubmif-
fion is better than the proud boafting of our needs;
which cauſeth a proud man oftentimes to fall into
more deteſtable vices than he was in before.
It is natural to proud Men to delight them-
felves in, and to fet their whole minds upon vain
defires.
Men that have their thoughts high, and their
eftates low, live always a penfive and difcon-
tented life.
Pride ſhould of young men be carefully avoid-
ed, of old men utterly diſdained, and of all men
ſuſpected and feared. Soc.
Pride hath two ſteps, the loweſt blood, and
the higheſt envy.
Pride eateth gold, and drinketh blood, and
climbeth fo high by other men's heads, that fhe
breaketh her own neck.
It is better to live in low contempt, than in
high infamy, and more precious is want with
honefty, than wealth with difcredit.
Afpiring
The WISE INSTRUCTER. 279
Afpiring Pride is like a vapour, which aſcend-
eth high, and preſently vanifheth away in ſmoak.
A proud heart in a beggar is like a great fire
in a ſmall cottage, which not only warmeth the
houſe, but burneth all that is in it.
The fpring of pride is lying, as truth is of
humility. Phil.
Men that bear great fhapes and large fhadows,
and have not good nor honeft minds, are like the
portraiture of Hercules drawn upon the fands.
The more beauty the more pride, and the more
pride the more preciſeneſs.
Ambition is the ground of all evils.
Pride is a Serpent which flily infinuateth her-
felf into the minds of men.
Exalt one of baſe ſtock to high degree, and no
man living will fooner prove proud than he.
An ambitious body will go far out of the right
way, to attain to the height which his heart de-
fireth. S. P. S.
Pride is the mother of Superftition.
The proud man, feeking to repreſs another
man, inſtead of fuperiority attaineth indignity.
The proud man is forfaken of God; being
forfaken, he groweth refolute in impiety, and af-
ter purchaſeth a juft puniſhment for his prefum-
ing fin. Plato.
A proud man is compared to a fhip without a
Pilot, toffed up and down upon the Seas by Winds
and Tempefts. Aug.
The Son of Agefilaus wrote unto King Philip, who
much gloried in fome of his victories, that if he
meaſured his ſhadow, he ſhould find it no greater
after his victories than it was before.
King Lewis the Eleventh was wont to fay, when
A a 2
Pride
280
ANTIQUITY; Or,
Pride was in the Saddle, Mifchief and Shame
was on the Crupper.
Pride, envy, and Impatience, are the three ca-
pital enemies of men's conftancy. Aug.
Pride is always accompanied with Folly, Au-
dacity, Raſhneſs, and Impudency, and with So-
litarinefs; as if one would fay, that the proud
man is abandoned of all the world, ever attribut-
ing to himſelf that which is not, having much
more bragging than matter of worth. Plato.
Pride did firſt ſpring from too much abundance
of wealth. Antift.
Chryfippus, to raiſe an opinion of knowledge
to himſelf, would ſet forth thoſe books in his own
name, (a fault common in our age) which were
wholly written by other men.
The proud boafting man doth feign things to
be which indeed are not, or maketh them appear
greater than they are. Arift.
Pride is the mother of Envy, which if one be
once able to fupprefs, the daughter will be foon
fuppreffed. Aug.
Hufbandmen think better of thofe ears of corn
which bow down and wax crooked, than thoſe
which grow ftrait; becauſe they fuppofe to find
more ſtore of grain in them than in the other.
Socrates, when he faw that Alcibiades waxed
proud, becauſe of his great poffeffions, fhewed
him the Map of all the World, and aſked him
whether he knew which were his Lands in the
Territory of Athens: who anſwering, They were
not deſcribed there: How is it then (quoth he)
that thou braggeft of that which is no part of the
World?
It is the property of proud men to delight in.
their own fooliſh inventions.
He
The WISE INSTRUCTER.
281
He that knoweth himſelf beft, efteemeth him-
felf leaft.
Plato.
The glory of the proud man is fooneft turned
to infamy. Saluft.
The best way to be even with a proud man, is
to take no notice of him.
The proud man thinketh no man can be hum-
ble. Chryfoft.
Antiocus had that admiration of himſelf, that
he thought he was able to fail on the earth, and
go on the Seas.
Pompey could abide no equal, and Cæfar could
fuffer no fuperior.
It is a hard matter for a rich man not to be
proud.
If a proud rich man can ſcarcely be endured,
who can away with a poor man that is proud ?
The proud man reſembleth the Fiſherman in
Theocritus, who fatisfied his hunger with dreams
of Gold
Proud, unquiet and moving fpirits never con..
tent themſelves in their vocations, Perdic.
Themistocles told the Athenians, that unleſs they
baniſhed him and Ariftides they could never be
quiet.
Of PRODIGALITY.
Defin. Prodigality is the excefs of Liberality, which
coming to extremity proves most vicious, wafting
virtues fafter than fubftance, and ſubſtance faſter
than any virtue can get it.
PR
Rodigality without care wafteth that which
diligent labour hath purchaſed.
Prodigality is called rhe fire of the mind, which
is fo impatient in heat, that it ceaſeth not, while
A a 3
any
རྒདུགས 1:|:
282
ANTIQUITY; Or,
any matter combuftible is preſent, to burn necef-
fary things into duft and cinders. Pliny.
Where Prodigality and Covetoufneſs are, there
all kind of vices reign with all licence in that
foul. Theop.
Prodigality ſtirreth up evil wars and feditious
injuries, to the end that her humour may be fed;
fiſhing in all troubled water, that ſhe may have.
wherewith to maintain her prodigal expences.
Exceſs of apparel is an argument of the in-
conftancy of the foul, and rather whetteth the
eyes of the beholders to wicked defires, than to
any honeſt thoughts. Erafmus,
Deck not thyſelf with curious wrought Tapef
try, and fair painted Pictures, but with Tempe-
rance and honefty. Epit.
Poverty followeth fuperfluous expence.
Prodigality maketh youth a tyrant in his own
eftate, a deſtroyer of his own wealth, and a cor-
rofive to his own friends.
To ſpend much without getting, to lay out
all without reckoning, and to give all without
confidering, are the chiefeft effects of a prodigal
mind.
He that giveth beyond his power is prodigal;
he that giveth in meaſure is liberal; he that giv-
eth nothing at all is a niggard.
Prodigality is a ſpecial ſign of incontinency.
He that is fuperftitious in his diet, fumptuous
in apparel, and lavish in his tongue, is a Cook's
hope, a Taylor's thrift, and the Son of repen-
tance.
The end of much expence is great grief.
Straton Sidonius could in no wife abide that any
one ſhould go beyond him in prodigal expences;
where-
The WISE INSTRUCTE R. 283
whereupon arofe a great contention betwixt
Nicocles Cyprius and him, whilft the one did
what he could to exceed the other. Theop.
Who ſpends before he thrives, will beg before
he thinks.
Riches laviſhly ſpent breed grief to our hearts,
forrow to our friends, and mifery to our heirs.
A proud eye, an open purfe, a light wife,
breed miſchief to the firft, mifery to the ſecond,
and horns to the third.
What is gotten with care, ought to be kept
with wiſdom.
Prodigality is a diffolution, or too much loofing
of virtue. Zeno.
An unthrift is known by four things; by the
Company he keepeth, by the Taverns he haunt-
eth, by the Harlots he cheriſheth, and the ex-
pence he uſeth.
As exceſs in meats breeds furfeit, in drink
drunkenneſs, in difcourfe ignorance: fo in gifts
exceſs produceth prodigality.
It is better to be hated for having much, than
to be pitied for ſpending all. Bias.
Prodigality confifteth not in the quantity of
what is given, but in the habit and faſhion of the
giver.
He is truly prodigal which giveth beyond his
ability, and where his gifts are needlefs.
It is not poffible for a prodigal mind to be
without envy. Curtius.
Prodigal laviſhing and palpable fenfuality
brought Pericles, Callias the fon of Hipponicus, and
Nicias, not only to neceffity, but to extreme po-
verty; and when all their money was fpent, they
drinking a poiſoned potion one to another, died
all three.
Prodigality
284 ANTIQUITY; Or,
Prodigality is born a Wonder, and dies a Beg-
gar. Menas.
No kind admonition of friends, nor fear of
poverty, can make a prodigal man become thrifty.
Prodigality in youth is like the ruft in Iron,
which never leaveth fretting it till it be wholly
confumed.
Fire confumeth fuel without maintenance;
and prodigality foon emptieth a weak purſe, with-
out it be ſupplied.
The prodigal-minded man neither obferveth
time, nor maketh end of riot, until both himſelf
and his patrimony be conſumed.
A prodigal humour is hardly purged, becauſe
the nouriſhments are many and fweet.
The prodigal-minded man, to fpend luftily,
and to fare daintily, fo he have it, he cares not
how he gets it; and fo he ſpends it, he cares nei-
ther on whom, nor in what ſort he conſumes it.
Of GAMING.
Defin. Gaming is a stealing away of time, abufing
our understanding in vain things without any
profit.
C
HILO being fent from Lacedæmon to Corinth
in Embaffage, to entreat a peace between
them, and finding the Noblemen playing at Dice,
returned back again without delivering his Mef-
fage; faying, He would not ſtain the glory of the
Spartans with fo great ignominy, as to join them
in fociety with Dice-players.
Players at Dice, by the council of Conftantino-
ple under Juftinian, were puniſhed with excom-
munications.
Alphonfus, fon of Ferdinando, King of Spain, ftreight-
ly
The WISE INSTRUCTER. 285
ly commanded that no Knight ſhould prefume to
play at Dice or Cards for any money, or give his
confent to any fuch play in his houſe, upon pain
of forfeiting his wages for one whole month, and
himſelf to be forbidden another month and a half
from entring into the King's Palace.
It is a very hard matter, to follow ordinarily
the deceitful practices of cozening fkill, or ſkil-
ful cozenage, without the difcredit of a man's
good name by the mark of reproach, or badge
of open infamy.
The fame or good name of a man is no fooner
in queſtion, than when he is known to be a com-
mon Gamefter.
It is no freedom to be licentious, nor liberty
to live idle.
Such game is to abhorred wherein wit ſleepeth,
and idleneſs with covetoufneſs is only learned.
The gain which raifeth to any party in play
fhould be beſtowed upon the poor, to the end
that both the Gamefters, as well the winner as the
lofer, might be equally puniſhed. Aug.
Aurelius Alexander, Emperor of Rome, made a
Law, that if any man was found playing at Dice,
he ſhould be taken for frantick, or as a fool na-
tural, which wanteth wit and diſcretion to govern
himſelf.
The fame Emperor likewiſe, after the pro-
mulgation of the forefaid Law, counted Dice-
players no better than Thieves and Extortioners.
Gaming at Cards and Dice is a certain kind of
fmooth deceitful and flight theft, whereby many
are ſpoiled of all they have.
Who would not think him a light man, of
fmall credit, that is a Dice-player or Gamefter?
How
286 ANTIQUITY; Or,
How much cunninger a man is in Gaming and
Dice-playing, fo much the more is he corrupted
in life and manners.
Juftinian made a law, that none privately or
publickly ſhould play at Dice or Cards.
Old men's Gaming is a privilege for young
men's.
The devil was the firft inventer of Dice and
Gaming.
Dicing Comedians bring often tragical ends.
Plato feeming to commend table-play, com-
pareth it to the life of man: As an evil chance
may be helped by cunning play, fo may a bad
nature be made better by good education.
Cicero in the Senate-houſe put Antonius to fi-
lence by faying he was a Dicer.
Dicing neither befeemeth the gravity of a
magiſtrate, nor the honour of a gentleman; the
gain being loaded with diſhoneſt practices, and
the lofs with unquiet paffions,
As a dead carcaſs in an open field is a prey for
many kinds of vermin; fo a plain-minded man
is an affured prey for all forts of fhifters.
In Turkey he is noted of great infamy that is
found playing for money; and grievous pains
are appointed for puniſhment, if he return to it
again.
The Lydians were the firft inventers of Gaming,
when their country was brought into great ne-
ceffity for want of victuals, to the end that by
playing they might find ſome means to refift and
fuftain hunger the better.
Horace avoucheth in his time, that Dice-play-
ing was forbidden by their law.
Lewis the Eighth, King of France, made a
law,
The WISE INSTRUCTE R. 287
law, that all ſports ſhould be baniſhed his realm
except ſhooting.
Cyrus, to puniſh them of Sardis, commanded
them to paſs away their time in playing and ban-
queting, thereby to render them lefs men, and
keep them from rebellion.
Of COVETOUSNESS.
Defin. Covetousness is a vice of the foul, whereby a
man defireth to have from all parts without reaſon,
and unjustly with-holdeth that which rightly be-
longeth unto another body: It is also a fparing
and niggardlinefs in giving, but open-handednejs
to receive whatſoever is brought, without conſcience,
or any regard whether it be well or ill attained.
HE property of a covetous man is to live
like a beggar all the days of his life, and
to be found rich in money at the hour of his
death. Archim.
Gain gotten with an ill name is great lofs.
Covetous men little regard to fhorten their
lives, fo they may augment their riches.
Treaſures hoarded up by the covetous, are
moſt commonly wafted by the prodigal perfon.
He that coveteth riches is hardly capable of
good inſtruction. Plotin.
It is a hard matter for a man to bridle his
defire; but he that addeth riches thereunto is
mad.
Covetoufneſs is a vice of the foul, whereby
a man defireth to have from all parties without
reaſon, and unjustly with-holdeth that which be-
longeth to another. Arift.
Covetoufness is fparing in giving, but exceffive
in receiving.
Unto
288 ANTIQUITY; Or,
Unto a covetous man the obtaining of that he
would have, is always the beginning of the de-
fire of having more.
Covetous men ſcrape together like mighty
men, and ſpend like bafe, mechanical, and
handy-craftſmen.
Covetous men are compared to rats and mice
that are in golden mines, which eat the golden
oar, and yet nothing can be gotten from them
but after their death.
Gold is called the bait of fin, the fnare of
fouls, and the hook of death; which being apt-
ly applied, may be compared to a fire, whereof
a little is good to warm one, but too much will
burn one altogether.
Pertinax being advanced to the degree of Em-
peror, did not forget his niggardlinefs, but parted
Lettice and Artichokes into two, that the one
half might be for his dinner, and the other for
his fupper.
Dionyfius the elder, being advertiſed of one
that had hidden great ftore of money, com-
manded him upon pain of death to bring it to
him; which he did, although not all, but with
the remainder dwelt in another place, and be-
ſtowed it upon an Inheritance. When Dionyfius
heard thereof, he fent him that which he took
from him, faying, Now thou knoweft how to
ufe riches, take that I had from thee.
The chariot of Covetoufnefs is carried upon
four wheels of vices; Churlinefs, Faint-courage,
Contempt of God, and Forgetfulneſs of death:
drawn by two horfes, called Greedy to catch,
and Hold-faft: the carter that driveth it is Defire
to have, having a whip called Loath to forego.
Covetoufnefs
The WISE INSTRUCTER.
289
Covetouſneſs is a blind defire of good. Luc.
A covetous man wanteth as well that which
he hath, as that which he hath not.
He that coveteth much, wanteth much.
There is a greater forrow in loſing riches,
than pleaſure in getting them. Pub.
Covetoufneſs is the root of all evil, from
whence do proceed, as from a fountain of mif-
hap, the ruin of commonweals, the fubverfion of
eftates, the wreck of focieties, the ftain of con-
fcience, the breach of amity, the confufion of
the mind, injuſtice, bribery, flaughter, treaſons,
and a million of other mifchievous enormities.
All vices have their tafte, fave only covetouf-
nefs.
The gain of gold maketh many a man to loſe
his foul.
A covetous man paffeth great travails in ga-
thering riches, more danger in keeping them,
much law in defending them, and great torment
in departing from them.
Covetoufneſs is the mother of Poverty.
The excuſe of the covetous man is, that he
gathereth for his children. Apollonius.
The covetous-minded man, in feeking after
riches, purchaſeth carefulneſs for himſelf, envy
from his neighbours, a prey for thieves, peril for
his perfon, damnation for his foul, curfes for his
children, and law for his heirs.
A covetous rich man, in making his teftament,
hath more trouble to pleaſe all, than himſelf took
pleaſure to get and poffefs all.
A covetous man's purſe is never full.
We fear all things like mortal men, but we
defire all things as if we were immortal. Sen.
Covetoufnefs
B b
290 ANTIQUITY; Or,
Covetouſneſs in an old man is moſt monftrous :
For what can be more fooliſh, than to provide
more money and victuals when he is at his jour-
ney's end?
Covetoufnefs is a difeafe which ſpreadeth thro'
all the veins, is rooted in the bowels, and being
inveterate cannot be moved. Tully.
To fly from Covetoufnefs, is to gain a king-
dom.
Gold guides the globe of the earth, and Co-
vetousness runs round about the world.
Moft covetous is he which is careful to get,
defirous to keep, and unwilling to forego.
By liberality men's vices are covered, by Co-
vetoufneſs laid open to the world. Aug.
A covetous man's eye is never fatisfied, nor
his defire of gain at any time fufficed.
The glutton's mind is of his belly, the lecher's
of his luft, and the covetous man's of his gold.
The covetous man is always poor.
Of USURY.
Defin. Ufury of the Hebrews is called Biting: And
an unlawful gain got by an unlawful mean. It is
that cruelty which doth not only gnaw the debtor
to the bones, but also fucketh out all the blood and
marrow from him, ingendering money of money,
contrary to nature, and to the intent for which mo-
ney was first made.
USUR
SURY
is compared to fire, which is an
active and unſatiable element, for it burn-
eth and confumeth all the wood that is laid upon
it: So the Ufurer, the more he hath, the more
he deſireth, and he is never ſatisfied.
An Ufurer is a filching and corrupt citizen,
that
The WISE INSTRUCTER.
291
that both ſtealeth from his neighbour, and de-
fraudeth himſelf.
The intent of Ufury bewrays the crime.
Ufury is the nurſe of Idleneſs, and Idleneſs
the mother of evils.
Amafis King of Egypt, made a law, that the
Prætor fhould call every one to account how they
lived; and if by Ufury, they ſhould be puniſhed
as malefactors.
There was a law amongst the ancient Grecians
and Romans, which forbad all Ufury furmount-
ing one penny in the hundred by the year, and
they called it Unciary Ufury.
This law was fince that brought to a half-
penny a year among the Romans; and not long
after Ufury was clean taken away by the law
Genuntia, becauſe of ufual feditions which rofe
through the contempt of laws concerning Ufury.
Ufury makes the nobleman fell his land, the
lawyer his Juftinian, the phyfician his Galen, the
foldier his fword, the merchant his wares, and
the world its peace.
Ufury is an ancient miſchief, and cauſe of
much civil difcord.
A little lewdly come by, is the loſs of a great
deal well gotten.
Ufury is like a whirl-pool, that fwalloweth
whatfoever it catcheth. Crates.
He that with his gold begets gold, becomes a
flave to his gold.
Inordinate defire of wealth is the fpring of
Ufury; and Ufury fubverteth credit, good name,
and all other virtues.
Covetouſneſs feeketh out Ufury, and Ufury
nourisheth Covetoufnefs.
B b 2
An
292
ANTIQUITY; Or,
An Ufurer can learn no truth, becauſe he
hates the truth.
Ufury taketh away the title of gentry, becauſe
it delighteth in ignobility.
Ufury often times deceives the belly, and al-
together lives careleſs of the foul's fafety.
As the greedy ravens feek after carrion for
their food; fo doth the covetous Ufurer hunt
after coin to fill his coffer. Philo.
No kind of people in the world are fo noto-
rious livers, nor ufe fo much to falfify their faith
in all practices, as Ufurers.
Appian, in his firſt book of Civil Wars, fays,
that by the ancient law at Rome, Ufury was for-
bidden upon very great pain.
As he which is ftung with an aſp dieth ſleep-
ing, fo fweetly doth he confume himſelf, which
hath borrowed upon Ufury.
An Ufurer is more dangerous than a thief. Cato.
Ufury is moſt hated of thoſe whom ſhe doth
moſt pleaſure.
Ufury maketh thoſe that are free-born, bond-
flaves. Publius.
Ufury is the manifeft fign of extreme impu-
dency. Chryf.
To be an Ufurer is to be a man-flayer. Cato.
Ufurers were not fuffered to enter the Temple
of fparing and well-ordering expence.
The Egyptians and Athenians, ſeeing the error
of covetous Ufury to take footing in their pro-
vinces, by approved judgment concluded, that
by no inftrument, plea, execution, or other
means in law, a body might be detained, the
original being for corrupt gain.
In Thebes it was by ftrict order forbidden that
any
The WISE INSTRUCTE R. 293
any man ſhould be put in office, which in ten
years before the election had practifed any unlaw-
ful chaffering.
Ufury is the daughter of Avarice and Am-
bition.
The more wealth that an Ufurer winneth by
his extortion, the more doth the fin of covetouf-
nefs daily corrupt his confcience.
The ill-gotten gain, that cometh by Ufury,
brings with it contempt, many curfes, and infamy.
He that liveth by the lofs of the poor, merit-
eth the plague of God for his puniſhment.
Of DECEIT.
Defin. Deceit or Craft is the excess of prudence: It
is that which leadeth a man through wilful igno-
rance, to oppofe himself against that which he
knoweth to be dutiful and boneft, causing him,
under the counterfeit name of prudence, to feek to
deceive thofe that will believe him. This vice is
the chiefeft caufe of ambition and covetousness,
which most men ferve in theſe days: But above all
things it is an enemy to juſtice, and fecketh by all
means to overthrow the true effect thereof.
CRa
Raft moſt commonly is repayed with craft;
and he that thinketh to deceive another is
fometimes deceived himſelf.
The craftier and fubtiler a man is, the more
he is to be fufpected and hated; as one that hath
loft all credit or goodness. Cic.
All knowledge deviating from Juſtice, ought
rather to be called craft than ſcience.
It is more wiſdom fometimes to diffemble
wrongs, than to revenge them.
The difference between Craft and wilinefs is,
Bb 3
the
294
ANTIQUIT Y; Or,
the one is in dexterity wit natural, the other is
gotten by experience.
A man's look is the gate of his mind, declar-
ing outwardly the inward Deceit which the heart
containeth. Livius.
He that never trufteth, is never deceived.
Our negligence maketh fubtile fhift prefume,
where diligence prevents falfe Deceit.
The Serpent hidden in the grafs, ftingeth the
foot; and a deceitful man, under the fhew of
honeftly, oft times deceiveth the fimple.
There is nothing that fooner deceiveth the
mind than vain hope; for whilft our thoughts
feed on it, we ſuddenly and affuredly lofe it.
The man moſt deceitful is moſt ſuſpectful.
It many times falls out, that what the heart
craftily thinketh, the looks deceitfully betray.
The deceitful are like the Cameleon; apt to
all objects, capable of all colours; they cloak
Hate with Holinefs, Ambition with good Go-
vernment, Flattery with Eloquence: But what-
foever they pretend is diſhoneſty.
Deceits are traps to catch the fooliſh in.
When there is a fhew of fome likelihood of
truth in a lie, then are we fooneft deceived by
fubtilty.
Light heads and fharp wits, are moſt apt to
deceive others by falſe tales.
It is a point of diſhoneſty in a man, to make
a fhew of one thing and do another.
The lawyers call that Covin, when, to deceive
another, a man maketh ſemblance of one thing,
and yet notwithſtanding doth the clean contrary.
Frederick the Emperor defired, that his Coun-
fellors would, at the entering of his Court, lay
afide all Deceit and Diffembling.
Speech
The WISE INSTRUCTER.
295
Speech is but a fhadow of deeds, and there
ought to be fuch an unity, that there be found
no difference at all: For it is a great Deceit to
ſpeak otherwife with our tongue than we mean
with our heart. Pacuvius.
The Emperor Pertinax was fir-named Chrefto-
logus, that is to fay, well-fpeaking, but ill-doing.
Fortune's gifts are mere Deceits. Sen.
Wonder not that thou art deceived by a wicked
men; rather wonder that thou art not deceived.
It is not Deceit to deceive the deceiver.
Falfhood hath more wit to deveife than truth.
He is not worthy to find the truth, that deceit-
fully feeketh her.
It is more impious to be deceitful, than to con-
ceal the truth. Hier.
Deceit is a dangerous enemy to truth.
Alexander faid to Antipater, that outwardly he
did wear a white garment, but is was lined with
purple.
The deceitful man's fpeeches may be likened
to the Apothecaries painted pots, which carry the
inſcription of excellent drugs, but within them
there is either nought available, or elſe fome poi-
fon contained. Hier.
Alexander being counfelled by Parmenio, to feek
the fubverfion of his enemies by craft and fubtilty,
anſwered, that his eftate would not fuffer him fo
to do; but if he were Parmenio, he would do it.
All Deceits are proper to a baſe and bad mind,
but to be detefted of an honeft man.
The anſwer of the Oracles were always doubt-
ful and full of Deceit.
He is worthy to be abhorred which beateth his
brains to work wickedness, and feeketh by fub-
tilty to bring other men to mifery.
A
296 ANTIQUITY; Or,
A deceitful man chufeth hypocrify and diffimu-
lation for his companions.
Of LYING.
Defin. Lying is a falfe fignification of speech, with
a will to deceive; a fickness of the foul, which can-
not be cured but by fhame and reafon: It is a mon-
ftrous and wicked evil, that filthily profaneth and
defileth the tongue of man, which of God is other-
wife confecrated, even to the truth, and to the
utterance of his praiſe.
TAK
AKE heed of a Liar, for it is time loft to be
led by him; and of a Flatterer, for it is
meer deceit to believe him.
Lying is a member of injuftice, turning top-
fiturvy all human fociety, and the amity due
unto our neighbour. Aug.
As certain it is to find no goodneſs in him that
ufeth to lie, as it is fure to find no evil in him,
that telleth truth.
The Liar is double of heart and tongue; for
he ſpeaketh one thing, and doth another.
From truth depraved, do ariſe an infinite num-
ber of Abfurdities, Herefies, Schifms, and Con-
tentions. Socrat.
The Thief is better than a man accuſtomed
to lie.
In Almain a lie hath been always extremely
hated, and fhunned as it were a plague: And
Baſtards could never obtain the price of any
Occupation whatſoever, nor take degree in Art
or Science. Xen.
Thou canst not better reward a Liar, than in
not believing what he fpeaketh. Arift.
Within thyself, behold well thyfelf; and to
know
The WISE INSTRUCTER.
297
know what thou art, give no credit to other men.
Pope Alexander the Sixth, never did what he
faid; and his fon Borgia never ſaid what he meant
to do; pleaſing themſelves in counterfeiting and
diffembling, to deceive and falfify their Faith.
It is the property of a Liar, to put on the
countenance of an honeft man; that fo by his
outward habit he may the more eaſy deceive.
Lying is contrary to nature, aided by reaſon,
and ſervant or hand-maid to truth.
As the worms do breed moſt gladly in ſoft and
fweet Woods: So the moſt gentle and noble Wits
inclined to honour, are fooneft deceived by Liars
and Flatterers.
Thro' a Lie Jofeph was caft into Priſon, and
St. Chryfoftom fent into Baniſhment.
All kind of wickedness proceedeth from Lying,
as all goodneſs doth proceed from truth. Chilo.
The Egyptians made a Law, that every Liar
ſhould be put to death.
The fhame of a Liar is ever with him.
A Lie is not capable of pardon. Xen.
Liars only gain this, that tho' they ſpeak the
truth, yet ſhall they never be believed.
The Scythians and Garamantes followed the fame
Law, and condemned them to death that prog-
nofticated any falfe thing to come.
The Perfians and Indians deprived him of all
honour and farther fpeech that lied.
Cyrus told the King of Armenia, that a Lie
deſerved no pardon.
The Parthians for Lying, became odious to
all the world.
There is no difference between a Liar and a
Forfwearer: For whomfoever (faith Cicero) I can
get
298 ANTIQUITY; Or.
get to tell a Lie, I may eaſily intreat to forfwear
himſelf.
An honeft man will not lie, although it be for
his profit.
Lying or falfhood in doctrine is moſt pernicious.
He that dares make a Lie to his Father, feek-
*ing means to deceive him, fuch an one much
more dareth to be bold to do the like to another
body.
Liars are the caufe of all the fins and crimes.
in the world. Epictetus.
A Liar ought to have a good memory, left he
be quickly found falfe in his tale. Pliny.
It is a double Lie for a man to belie himfelf.
A Lie is the more hateful, becauſe it hath a
fimilitude of truth. Quintil.
All Idolatry, Hypocrify, Superſtition, falſe
Weights, falfe Meaſures, and all Cozenages, are
called Lying; to the end that by fo deformed a
name we ſhould the rather fly from them.
Alexander would confent to nothing but truth,
and Philip, his Father, to all kind of falfhood.
Old men and Travellers lie by Authority.
It is wickednefs to conceal the fault of that
which a man felleth. Laitan.
Lying in a Prince is moft odious. Hier.
Of DRUNKENNESS.
Defin. Drunkenness is that vice which stirreth up
Luft, grief, anger, and extremity of love, and ex-
tinguiſheth the memory, opinion and understanding,
making a man twice a child: And all excess of
drink is Drunkenneſs.
T
HE ancient Romans would not fuffer their
wives to drink any wine.
The
The WISE INSTRUCTE R. 299
Wine diffempereth the wit, weakeneth the
feet, and overcometh the vital ſpirits. Arift.
Wine burns up beauty, and haftens age.
Exceſs is the work of fin, and Drunkenneſs
the effect of riot. Solon.
Thoſe things which are hid in a fober man's
heart, are too often revealed by the tongue of a
drunkard.
Drunkenneſs is a bewitching vice, a pleaſant
poiſon, and a ſweet fin. Aug.
Drunkenneſs maketh man a beaft, a ſtrong
man weak, and a wife man a fool. Origen.
Plato told drunken and angry men to behold
themſelves in a glaſs.
The Scythians and the Thracians contended who
fhould drink moft.
Argon, the King of Illyrium, fell into a fickneſs
of the fides, called the Pleurify, by reaſon of his
exceffive drinking, and at laſt died thereof.
Sobriety is the ftrength of the foul. Pyth.
Where drunkenneſs is miftrefs, there fecrecy
beareth no maſtery.
Wine and women caufe men to dote; and ma-
ny times put men of underſtanding to reproof.
Cleo, a woman, was fo practifed in drinking,
that ſhe durft challenge all men or women what-
foever, to try maſteries who could drink moſt,
and overcome the reſt.
The vine bringeth forth three grapes; the
firſt of pleaſure, the fecond of drunkenneſs, the
third of forrow.
Philip King of Macedon, making war upon the
Perfians, underftood that they were a people
which abounded in all manner of delicate wines,
and other waſteful expences; whereupon he pre-
fently
300
Or,
ANTIQUITY;
ſently retired his army, faying, it was needleſs to
make war upon them, who would fhortly over-
throw themſelves.
Nothing maketh drunkenneſs to be more ab-
horred, than the filthy and beaſtly behaviour of
thoſe men, whofe ftomachs are overcharged with
excefs.
Steel is the glaſs of beauty, wine the glaſs of
the mind. Eurip.
Intemperance is a root proper to every diſeaſe.
Sickneſs is the chaſtiſement of intemperance.
A drunken man, like an old man, is twice a
child. Plato.
Drunkenneſs is nothing elſe but a voluntary
madneſs.
The glutton and the drunkard fhall be poor.
Wine hath drowned more men than the fea.
The first evil in drunkenneſs is danger to chaf-
tity. Amb.
The Lacedæmonians would often fhew their
children fuch as were drunk, to the end they
fhould learn to loath that vice.
Romulus made a law, that if a woman was found
overcome with drink, fhe fhould die for her
offence; fuppofing that this vice was the foun-
dation or beginning of diſhoneſty and whoredom.
Callifthenes being urged by one to drink as
others did at Alexander's feaft, anſwered, that he
would not for, faid he, who drinketh to Alex-
ander, hath need of Æfculapius; meaning a phy-
fician.
The leopard, as many write, cannot be fo foon
taken by any thing as by wine; for being drunk
he falleth into the toils.
Drunkenneſs is attended with many evils; as
filthy
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301
filthy talk, fornication, wrath, murder, fwearing,
curfing, and fuch like.
There are two kinds of Drunkenneſs: one
kind above the moon is celeftial drunkenneſs,
ftirred up by drinking of heavenly drink, which
maketh us only to confider things divine: The
reward of virtue is perpetual drunkenneſs. Muf.
Another kind of Drunkennefs is under the
moon, that is, to be drunk with an exceſs of
drinking; which vice ought of all men carefully
to be avoided.
Wine is the blood of the earth, and the fhame
of fuch as abuſe it.
Wine inflameth the liver, rotteth the lungs,
dulleth the memory, and breedeth all fickneffes.
The Nazarites abftained from drinking any
wine or ſtrong drink.
Of GLUTTONY.
Defin. Gluttony or Surfeiting is the fworn enemy to
Temperance, daughter to excess and immoderate
appetite: fhe is health's bane, and humility's ble-
miſh, life's enemy, and the foul's everlaſting torment,
except there follow a true refipifcence, and mercy
wipe out the remembrance of fo great a guilt.
SUFFICE nature, but furfeit not; ſupply the
body's need, but offend not.
Moderate diet is the wife man's cognizance,
but furfeiting Epicurifm is a fool's chiefeft glory.
To live well and frugally, is to live tempe-
rately, and ſhun furfeiting; for there is great
difference between living well, and living fump-
tuouſly; becauſe the one proceeds of temperance,
frugality, difcipline, and moderation of the foul,
contented with her own riches; and the other of
intempe.
Сс
302
ANTIQUITY, Or,
intemperance, luft, and contempt of all order
and mediocrity: but in the end one is followed
with fhame, the other with eternal praiſe and
commendation. Plato.
It is not the uſe of meat, but the inordinate
defire thereof ought to be blamed. Aug.
Continency in meat and drink is the beginning
and foundation of ſkill. Socrat.
We cannot uſe our fpirits well when our fto-
machs are ſtuffed with meat: neither muſt we
gratify the body and entrails only, but the honeſt
Joy of the mind. Cicero.
The Hebrews uſed to eat but once a day, which
was at dinner; and the Grecians in like manner
had but one meal, and that was at fupper.
Sobriety retaineth that in a wife man's thoughts
which a fool without diſcretion hath in his mouth.
The belly is an unthankful beaſt, never re-
quiting the pleaſure done, but craving continu-
ally more than it needeth. Crates.
When we eat we muſt remember we have two
gueſts to entertain, the body and the foul: what-
foever the body hath departs away quickly, but
what the foul receiveth abideth for ever.
The wicked man liveth to eat and drink, but
the good man eateth and drinketh to live. Plut.
A rich man may dine when he lift, but a poor
man when he can get meat. Diog.
The belly is the commanding part of the body.
It is a great fault for a man to be ignorant of
the meaſure of his own ftomach. Seneca.
As meat and drink is food to preferve the
body; fo is God's word the nouriſhment for the
foul. Greg.
A virtuous foul hath better taste of godly dif
courfes,
The WISE INSTRUCTER. 303
courfes, than the body hath of well-relifhed
meat.
The first draught that a man drinketh ought
to be for thirft, the fecond for nouriſhment, the
third is for pleaſure, and the fourth for madneſs.
Anacharfis.
Then is the mind moſt apt to comprehend all
good reaſon, when the operations of the brain are
not hindered by vapours, which exceſs of feeding
diftempers it with.
King Cyrus being aſked by Artabanus (as he
marched one day in war) what he would have
bought him for his fupper; Bread, faid he, for
I hope we ſhall find fome fountain to furniſh us
with drink.
Nothing can be more abject and hurtful, than
to live as a flave to the pleaſure of the mouth
and belly. Saluft.
Diſeaſes gather together within our bodies,
which proceed no lefs of being too full, than be-
ing too empty; and often times a man hath more
trouble to digeft meat, than to get meat.
How hard a matter is it to preach abftinence
to the belly, which hath no ears, and which will
take no denial, however the cafe ftandeth?
By Gluttony more die than perish by the ſword.
Gluttony ftirreth up luft, anger, and love in
extremity, extinguiſhing underſtanding, opinion,
and memory. Plato.
Gluttony fatteth the body, maketh the mind
dull and unapt; nay, which is worſe, under-
mineth reafon.
Wine hath as much force as fire: So foon as
it overtaketh one, it diſpatcheth him; it diſcloſeth
the fecrets of the foul, and troubleth the mind.
Cc 2
Homer
304
ANTIQUITY; Or,
Homer proving that the Gods die not, becauſe
they eat not, alludeth, that eating and drinking
do not only maintain life, but are likewife the
cauſe of death.
We are fick of thoſe things wherewith we live :
for there is no proper and peculiar feed of dif-
cafes, but the corruptions of thofe things within
us which we eat, and the faults and errors we
commit againſt them. Plut.
Socrates inviting certain of his friends to a feaft,
was reproved for his flender proviſion; to which
he anſwered, If they be virtuous, there is enough;
but if they be not, there is too much.
They which are addicted to belly-fervice, not
caring for the food of the mind, may well be
compared to fools, that depend more upon opi-
nion than reafon.
It is an old proverb, Much meat, much ma-
lady.
Intemperance is a root proper to every diſeaſe.
He that too much pampereth himſelf, is a
grievous enemy to his own body.
Veffels being more fully fraught than they are
able to bear, do fink; fo fareth it with fuch as
eat and drink too much.
By furfeit many perish; but he that dieteth
himſelf prolongeth his life.
Excefs came from Afia to Rome: Ambition
came from Rome to all the world.
Gluttony cauſeth innumerable maladies, and
ſhortens man's life. Horace.
Surfeiting is the readieft means to procure
fickneſs; and fickneſs is the chaſtiſement of in-
temperate diet.
Gorgias being demanded how he attained to
the
The WISE INSTRUCTE R.
305.
the number of an hundred and eight years, an-
fwered, By never having eaten or drank any
thing through pleaſure.
Of CONCUPISCENCE.
Defin. Concupifcence or luft is a defire against reafon,
a furious and unbridled appetite, which killeth
all good motions in man's mind, and leaveth no
place for virtue.
LUST is a pleaſure bought with pain, a de-
light got with difquiet, a content paffed
with fear, and a ſin finiſhed with forrow. Dem.
Luft by continuance groweth into impudency.
Shame and infamy wait continually at the heels
of unbridled luft.
Luft is an enemy to the purfe, a foe to the
perfon, a canker to the mind, a corrofive to the
conſcience, a befotter of the fenfes, and, finally,
a mortal bane to all the body; fo that thou shalt *
find pleaſure is the path-way to perdition, and
lufting love the load-ftone to ruin. Pliny.
Luft in age is loathfome, in youth excefs;
howfoever it is the fruit of idleness.
Luft enforceth us to covet beyond our power,
to act beyond our nature, and to die before our
time.
Senfual vice hath theſe three companions: the
firſt blindneſs of underſtanding, the fecond hard-
neſs of heart, the third want of grace.
Draco wrote fuch laws againſt incontinency,
that he is faid not to have wrote them with ink,
but rather to have figned them with blood.
The channels, which rivers long time have
maintained, are hardly restrained from their
courfe; and luft wherein we have been long
plunged, is hardly purged.
Cc 3
Such
306 ANTIQUITY; Or,
Such things as maintain us in evil, or change
our goodness to wickednefs, are either nouriſhed
or begun by luft.
Pleaſure is the end of fuperfiuity. Plato.
Adultery is called the injury of nature.
Concupifcence is infeparably accompanied with
the troubling of all order, with impudency, un-
feemlinefs, floth and diffolutenefs. Plato.
Our tongues moft willingly talk of thoſe things
which our hearts moft defire.
Chaſtity is a puniſhment to the incontinent,
and labour to the flothful. Sen.
Adultery defireth no procreation but pleaſure.
Luft maketh a man to have neither care of
his own good name, nor confideration of the
ſhame which his pofterity fhall poffefs by his
evil living.
Adultery is unlawful matrimony.
Adultery is hated even amongſt beaſts.
Luft is a ſtrong tower of mifchief, and hath
in it many defenders; as needlefs anger, paleneſs,
difcord, love, and longing. Diogines.
Concupifcence doth injure, profane and defile
the holiness of the foul.
The Corinthians for their incontinency have.
been evil ſpoken of; for they were ſo unchaſte
that they proftrated their own daughters to en-
rich themfelves: Hence came the proverb, It is
not fit for every man to go to Corinth, for they
paid well for their pleaſure.
The Babylonians, Tyrrhenians, and Meffalians,
were greatly ſpoted with this vice, abufing their
bodies in fuch monftrous fort, that they were re-
puted to live rather like beafts than men.
Of
The WISE INSTRUCTER. 307
Of SLOTH.
Defn. Sloth is a fear to endure labour, a defifting
from the neceſſary actions both of body and mind,
it is the fink which receiveth all the filthy channels
of vice, and with that poisonous air infecteth and
Spoileth the foul.
A
Man being idle hath his mind apt to all un-
cleannefs; and when the mind is void of
exerciſe, the man is void of honeſty.
Sloth rifeth fometimes of too much abundance.
Profperity engendreth floth.
Sloth turneth the edge of wit, but ftudy ſharpen-
eth the memory.
That which is moſt noble by nature, is made
moſt vile by negligence. Arift.
Idleneſs is the only nurfe and nurifher of fenfual
appetites, and the fole maintainer of youthful
affections.
Travel is a work that continueth after death.
Be doing always fomewhat, that the devil find
thee not idle. Hieron.
Idleneſs is the fepulchre of a living man.
Sloth is the devil's cuſhion or pillow. Origen.
Idlenefs teacheth much wickednefs.
Eur.
They that do nothing, learn to do ill. Cic.
Idleneſs infecteth the mind with many miſchiefs.
Idleneſs is againſt nature. Cicero.
The flothful man fleepeth in his own want.
It is hard for him that will not labour to excel
in any Art.
Idleneſs is the enemy of virtue, and the very
train of all wickedness.
Sloth lofeth time, dulleth the underſtanding,
nourisheth humours, choaketh the brain, hinders
thrift, and diſpleaſeth God. Galen. Sloth
308
ANTIQUITY; Or,
Sloth is the mother of poverty.
poverty.
The fluggard being neftled in ignorance, fooneſt
falleth into Atheiſm.
Sen.
The man that paffeth his life flothfully without
profit, ought to loſe it without pity.
Idlenefs maketh of men women, of women
beafts, of beafts monſters.
Homer.
Study begetteth ftudy, and floth increafeth
floth. Ambr.
Pythagoras gave his diſciples this Precept, take
good heed that thou fit not upon a Bufhel; mean-
ing, that idleneſs ought eſpecially to be eſchewed.
Luft is quenched by labour, and kindled through
idleneſs.
The idle heart is moved with no prayers.
The rich man, if he wax idle, will be quickly
poor.
Idleneſs is fecurity, and labour is care.
In doing nothing men learn to do ill. Columella.
That kind of contemplation, tending to folita-
rinefs, is but a glorious title to idlenefs. S. P. S.
Sloth is a fear of labour to enfue.
It is not for a man of authority to fleep a whole
night. Hom.
In idleneſs beware of idleness.
Sloth is the Step-mother of wiſdom and Science.
Men are born to good works; whereof our
foul may ferve for a fufficient and invincible proof,
ſeeing it is never ftill, but in continual motion
and action. Cicero.
Idlene's decayeth the health of the body; and
no man ought to hide his life. Plut.
Where nature hath been friendly, there is a
certain vain opinion which cauſeth flothfulneſs.
The Bees can abide no Drones among them;
but
The WISE INSTRUCTER. 309
but as ſoon as any begin to be idle, they kill
them. Plato.
The wife man's idlenefs is continual labour.
Carthage was overcome, and Rome by idleness
came to ruin. Aug.
Of PRESUMPTION.
Defin. Preſumption is a violent paſſion of the will, and
an utter foe to prudence: it is that affection which
thruſteth and expofeth the body to dangers, prefum-
ing only upon vain hope and imagination, without
either ground or reafon.
HE
E that vaunteth of victory before he hath
won the field, may be counted more fooliſh
than valiant.
Bias.
Vain and light men love commonly that which
is forbidden by reafon, and love nothing more
than to follow their fenfual appetites.
He that prefumeth of his own ftrength is foon
overcome. Aug.
A fault wilfully committed ought not to be
forgiven.
To fly from that we fhould follow, is to follow
our own deſtruction.
Hardiness without fear is the fiſter of folly.
Prefumption is the mother of all vices, and is
like unto a great fire, which maketh every one
to retire back. Aug.
It is a great prefumption to look for reverence
of our elders, and to enjoin our betters filence.
To prefumption belongeth correction, to cor-
rection amendment, and to amendment reward.
There is more hope of a Fool than of him that
is wife in his own conceit. Solon.
Take heed of raſhneſs in reſolution, and cruelty
in
310 ANTIQUITY; Or,
in conqueft; for the one is wilful, and the other
wicked; and as the firft wants it, fo the other
fhews as little grace; whofe fruits are pernicious
to reaſon, and torment to the confcience.
He that prefumes on that he knows not, may
lofe an honour for an humour Curtius.
Prefumptious attempts bring bad ends.
A feftered fore must have a fearching falve, and
a fhameleſs ſmile an open frown.
It is an impudent and prefumptious part, to
commit any thing to the judgment of him that
wanteth knowledge.
Ill fuccefs comes of rafh beginnings.
He that ſpeaks of high things, having no ex-
perience of them, is like unto a blind man that
would lead and teach him the way which feeth
better than himſelf. Bion.
It is a troubleſome, dangerous, infolent and
proud enterprize, for a man to take upon him
with a Pen to govern a Common-weal, and with a
Prince to reaſon of his life.
He is not wife, but arrogant, that dares pre-
fume unaſked to give a Prince counſel.
He that prefumeth to underſtand every thing,
is thought to be ignorant in all things.
Every man prefumeth on his own fancy, which
maketh divers to leap fhort through want of good
rifing, and many fhoot over for want of true aim.
He is very obftinate whom neither reaſon nor
experience can perfuade. Chilo.
Afpiring thoughts as they are lofty, fo are they
perillous.
To ſtrain farther than the fleeve will ftretch,
maketh the arm bare: and to ſkip beyond a man's
ſkill, is to leap, but not to know where to
light.
The
The WISE INSTRUCTER. 311
The man that prefumes to be wife, let him not
contend with him that is inflamed with wrath:
for if he fail to follow counfel herein, he fhall
either have his head broken by the furious, or his
heart galled by the detractor.
Where men do all that they will, they indeed
prefume to do that which they ſhould not. Cic.
Preſumption is the chief ground and cauſe of
all varience, hatred and miſchief.
Among the ambitious men of the world pre-
fumption is a fury, and a continual temper.
The occafion why Leaven was forbidden unto
the Jews at the Feast of Eafter, was, to teach
them to have a great care to keep themſelves from
Prefumption, into which they fell that held any
good opinions of their ownſelves, and puffed them-
felves up therewith, as the dough is puffed with
the Leaven. Philo.
Men ought not to defer the amendment of their
life to the laft hour, becauſe the thief was faved:
for, as that was a precedent, that none ſhould
deſpair; fo was it but one example, becauſe none
fhould prefume.
He is too much prefumptuous that ftriveth to
go where another hath fallen; and too much un-
bridled that fearcheth not at all when others have
periſhed before him.
Let him that thinketh he ftandeth take heed left
he fall.
Of TREASON.
Defin. Treafon is that damned vice, bated of God and
Man, wherewith perjured perfons being bewitched,
fear not to betray themselves, fo they may either be-
tray others or their country: it is the breach of
faith and loyalty with God, their Governors, and
Country.
They
312
ANTIQUITY; Or,
TH
HEY are deceived that look for any reward
for treafon. Curtius.
The conflict with Traitors is more dangerous
than with open enemies. Levius.
Traitors are like Moths, which eat the cloth in
which they were bred; like vipers, that gnaw the
bowels where they were born; like worms, which
confume the wood in which they were ingen-
dered. Agefil.
Treachery hath always a more glaring fhew than
the truth; and Flattery difplays a braver Flag
than Faith.
No place is ſafe enough for a Traitor. Amb.
Once a Traitor, and never after trufted. Liv.
Who will not, with Antigonius, make much of
a Traitor, going about to pleaſure him? but hav-
ing his purpoſe, who will not hate him to death?
Such as are Traitors to their Prince, and per-
jured to God, deſerve no credit with men.
Treachery ought not to be concealed, and
friends have no privilege to be falſe.
Such as covet moft bitterly to betray, firſt ſeek
moſt ſweetly to intrap. Philip.
Traitors leave no practice undone, not becauſe
they will not, but becauſe they dare not.
Victory is not fo earneſtly to be fought, as
Treaſon to be fhunned.
A good warrior ought to commit the fortune
of his war to the truft of his own virtue, not to
the impiety and treafon of his enemies.
Many men love the treaſon, though they hate
the Traitor.
Many confpire valiantly, but end wretchedly.
Traitors have continual Fear for their Bedfel-
low, Care for their Companion, and the Sting of
Confcience for their Torment. Men.
A
The WISE INSTRUCTER. 313
A light head, an ambitious defire, a corrupt
conſcience, and ill counſel, foon make a traytor.
Where the people's affection is affured, the
traitor's purpoſe is prevented. Bias.
There are many traitors in commonweals,
whom it is better to forbear, than to provoke.
Of rafh hopes proceed perilous ends, and of
execrable treaſon, damnable fuccefs.
Traitors about the thrones of princes, are like
wolves about the folds of fheep.
One fcabbed ſheep will infect a whole flock,
and one traitor fubvert the whole monarchy.
He is worthily hated of all men, that beareth
not a faithful heart to his country.
No wife man at any time will truft a traitor.
Tully.
Of DESPERATION.
Defin. Defperation is a forrowfulness without all
hope of better fortune, a vice which falfly ſhadow-
eth itſelf under the title of Fortitude and Valour,
and tickling the vain humours of the vain-glorious,
carries them to ignoble and indifferent actions, to
the utter lofs of their fouls and bodies.
DEſperation is a double fin, and final impe-
nitence hath no remiffion.
It is better to be called a daftardly coward,
than a deſperate caitiff.
Let no man deſpair of grace, although he re-
pent in his latter age; for God judgeth of man's
end, and not of his life paſt. Ber.
Deſperation ſpringeth from the ignorance of
God. Aug.
It is better to prolong our life in mifery, than
Dd
to
314
ANTIQUITY; Or,
to haften our own death without hope of mercy.
Lactantius.
Love wanting its defire, makes the mind def
perate and fixed fancy bereft of love turneth
into fury.
There is no offence fo great, but mercy may
pardon: neither is there any thing fo defperate
which time cannot cure.
Deſpair is the fruit of impatience.
The fear of inevitable puniſhment is the cauſe
of deſperation.
Nothing doth more torment a man, than for-
faking hope. Quint.
Let no man deſpair of that thing to be effected,
which hath been done already.
Extreme fear and danger make cowards defpe-
rately adventurous; and what perfuafion could
not make conftant, mifery hath made defperate.
Refolution is grounded on honour, defperate-
nefs on danger.
Fortune deſperately attained, is as defperately
loft and deſpair fuddenly entertained, is a token
of a wretched confcience.
Defpair comes of the feeblenefs of courage,
and the lack of wit.
He that is deſperately inclined to his own will,
is ever moft near to the wrath of God.
Deſpair leadeth damnation in chains, and vio-
lence lays claim to the wrath of God. Ber.
Deſpair and revenge deprive men of the mercy
of God, and clean blot out the memory of their
former good deeds.
Of all the perturbations of man's mind, def-
pair is the moſt pernicious. Livius.
To him that is fubject to paffion, deſpair is
ever attendant.
Many
The WISE INSTRUCTER.
315
Many reading Plato's book of the Immortality
of the Soul, have laid violent hands upon them-
felves.
He that through the burthen of his fins breaks.
forth into defperation, wilfully refuſeth the mercy
of the Almighty.
When hope leaveth a man, fear beginneth to
conquer him. Plato.
The foul's firft comfort is to avoid the fault;
the next, not to defpair of pardon.
As he which without licence breaketh a priſon,
procureth his own death; fo in the world to
come ſhall he be perpetually puniſhed, which,
contrary to the will of God, will fet his foul at
liberty. Plato.
Of HERESIES and HERETICK S.
Defin. Herefy is a wilful and obftinate opinion fixed
in the mind, the fifter of ignorance, a profeſſed
enemy to all truth, presumptuously oppofing itſelf
against the principles of Faith and true Religion.
A
FTER the Aſcenſion of Chriſt into Heaven,
divers, by the inftigation of the devil, did,
as Simon the Samaritan and others, who fought to
feduce the people from the true faith they em-
braced, teaching and preaching Herefies.
Hereſy ftreweth the plain and open way of
truth with thorns and brambles.
If we follow our own imaginations, neglecting
the truth, we renounce our falvation, and yield
ourſelves fubjects to fatan.
Antioch was never without hereticks: and with-
in the ſeventh year of Julius, the greater part
thereof was confumed with fire from heaven, the
other deftroyed by an earthquake.
Dd 2
Neftorius
316 ANTIQUITY; Or,
Neftorius denied Mary to be the mother of
Chrift; after he was baniſhed, his tongue was
eaten up with worms, and he died miferably.
Evag.
They, which through the dimnefs of their
mind, and want of underſtanding, do condemn
the true and living God, do pleaſe themſelves
with all manner of peftilent errors. Amb.
Some not confidering that true and heavenly
light which cometh from God, do fall into the
gulf, and fink to the bottom of that moſt foul
and filthy puddle of falſe opinions, errors, here-
fies, and worſhipping of falſe gods. Amb.
An Heretick doth corrupt the fincerity of the
faith and doctrine of the Apoſtles. Aug.
A Schifmatick, although he fin not at all
againſt the pure doctrine and fincere faith, yet
he rafhly ſeparateth himſelf from the church,
breaking the bond of unity. Aug.
If Cockle appear in the church, yet ought
neither our faith nor charity be letted; we muſt
rather learn to be good Corn. Cyp.
While fome men always take to themſelves a
farther dominion than peaceable juſtice requireth,
they periſh from the Church: and while they
proudly lift up themſelves, blinded with their
own prefumption, they are bereft of the light of
the truth. Greg.
The Church oft placed amidſt much Chaff and
Cockle, fuffereth many things: and yet whatſo-
ever is either contrary to faith or good life fhe
alloweth not, neither holds fhe her peace, neither
doth ſhe it.
Of
The WISE INSTRUCTER.
317
Of DEVIL S.
Defin. Devils are our tempters to fin, blafphemy,
and all other evils: They that stand in fear of
God, take pleaſure in that which diſpleaſeth them.
THE
HE Devil labours to deceive man, and
greatly envies that any ſhould be ſaved.
Satan uſeth great cunning to draw men from
Chrift; and he is undone for ever, that is de-
ceived by him.
Through the envy of the Devil, fins entered
into the world.
The Devil was the firft author of lying, the
firſt beginner of all fubtile deceits, and the chief
delighter in all fin and wickedneſs. Philo.
The Devils, not able to oppoſe God in him-
felf, affault him in his members. Aug.
The Devil entangleth youth with beauty, the
ufurer with gold, the ambitious with ſmooth
looks, the learned by falſe doctrine.
The Devils oft-times fpeak truth in oracles,
to the intent they might fhadow their falfhoods
the more cunningly. Latan.
The Devils (as being immortal ſpirits, and ex-
erciſed in much knowledge) ſeem to work many
things, which in truth are no miracles, but mere
works of nature.
All the great power of Devils proceedeth from
the juft indignation of God, who by fuch whips
chaſtiſeth the wicked, and exercifeth the good.
The power of God, and not the Devil, is to
be feared. Greg.
The inviſible enemy is overcome by faith.
The Devils have will to hurt, but they want
power. Auguft.
Dd 3
The
318 ANTIQUITY; Or,
The Devil is overcome by humility.
The Devil is ſtrong againſt thoſe that entertain
him, but weak againſt thoſe that refift him. Aug.
He that giveth his word to the Devil, break-
eth his bond with God. Luther.
The Devil, temptation, and fin, were the
occafion of man's fall.
The Devil in the last day fhall rife againſt us
in condemnation, for that he hath been more
careful to get fouls than we to fave them. Bern.
The Devil doth eaſily hit with his arrows the
proud man of this world, but the humble he
miffeth.
The archer fooner doth hit a great mark than
a little one. Amb.
The Devil ceaſeth to tempt them whom he
hath already won.
The Devil though he feeth not our thoughts,
yet by outward figns he many times doth know
them, as by our words.
The Devil is the father of lies, and the chief
author of all deceit.
The Devil tempteth the righteous one way,
and the wicked another way. Greg.
The Devil preſents before us many vain de-
lights, to the intent he might the better keep our
mind from godly meditation.
What fin foever hath been by man at any time
committed, was first by the Devil invented.
The first accufeth us of our evil words, next
of our evil works, laftly of our evil thoughts.
Greg.
He that flies from fin, flies from the Devil.
*
3
..Of
The WISE INSTRUCTER.
319
Of HELL.
Defin. Hell is in all things contrary to Heaven: It
is a place of torment, mifery, and defolation;
where the wicked fhall endure endless judgment of
pain for their offences.
ENO the Stoick taught, That the places
of the reprobates were feparate from the
righteous; the one being pleaſant and delectable,
the other dark and damnable.
Hell is the hold of horror, diftrefs and mifery,
the cell of torment, grief and vexation.
The lofs of Heaven is to the damned more
grievous than the torment of Hell. Chryf.
Hell is the land of darkness.
Woe be to him that by experience knoweth
there is a Hell. Chryf.
Hell is a place of punishment, which God
hath referved for the reprobates.
In hell is no order, but a heap and chaos of
confufion.
The wretches in Hell have an end without
end, a death without death, a defect without de-
fect for their death liveth continually, and the
end beginneth always, and the defect can never
fail.
Hell is every where, where Heaven is not.
The torture of a bad confcience, is the Hell
of a living foul. Calvin.
Good men have their Hell in this world, that
they may know there is a Heaven after death to
reward the virtuous: And wicked men eſcape
torments in this world, becauſe they ſhall find
there is a judgment to come, wherein the wicked
fhall have puniſhment according to the number
of their offences. Lactantius.
They
320
Or,
ANTIQUITY;
#
They that believe in Chriſt have already over-
come fin and Hell.
To them that are enamoured of the world, the
remembrance of Hell is bitter.
The image of our fins reprefents unto us the
picture of Hell.
Hell, like death, is moſt uncertain, and a
place of puniſhment moft affured.
Hell is compared to the labyrinth which Da-
dalus made, whofe entrance is eafy, but being
once in, it is not poffible to return.
He that tempteth Chrift will never ſpare men.
Bernard.
If thy mind be not moved with the fire of
heaven, take heed left thy foul feel the flames of
Hell.
Hell, though never fo private, yet in the end
it will be moſt public.
Envy is a picture, or reſemblance of Hell.
Death holdeth his ſtandard in Hell, which is
called the Land of Death.
A
A
DISCOURSE on MAN.
By a late celebrated AUTHOR.
MA AN is a creature defigned for two different
ſtates of being, or rather for two different
lives; his first life is fhort and tranfient; his fe-
cond permanent and lafting. The queftion we
are all concerned in is this, In which of thoſe
two lives it is our chief intereſt to make ourſelves
happy; or, in other words, whether we ſhould
endeavour to fecure to ourſelves the pleaſures and
gratifications of a life which is uncertain and pre-
carious, and at its utmoſt length of a very incon-
fiderable duration; or to fecure to ourſelves the
pleaſures of a life which is fixed and ſettled, and
will never end? Every man, upon the first hear-
ing of this queſtion, knows very well which fide
of it he ought to clofe with; but however right
we are in theory, it is plain that in practice we
adhere. to the wrong fide of the queftion; we
make provifions for this life as though it were
never to have an end, and for the other life, as
though it were never to have a beginning.
Should a fpirit of fuperior rank, who is a ftran-
ger to human nature, accidentally alight upon
the earth, and take a furvey of its inhabitants,
what would his notions of us be? Would not he
think that we are a fpecies of beings made for
quite different ends and purpoſes than what we
really are? Muft not he imagine that we were
placed in this world to get riches and honours?
Would not he think that it was our duty to toil
after wealth, and ſtation, and title? He would
certainly
[ 322 ]
certainly imagine that we were influenced by a
ſcheme of duties quite oppofite to thoſe which
are indeed preſcribed to us, and must therefore
imagine that we are conftant to our duty, and
that we keep a fteady eye on the end for which
we were created. But how great would be his
aftoniſhment when he learnt that we were beings
not defigned to exift in this world above three
fcore and ten years? and that the greateſt part
of this bufy fpecies fall fhort even of that age?
How would he be loft in horror and admiration,
when he ſhould know that this fet of creatures,
who lay out all their endeavours for this life,
which fcarce deferves the name of exiſtence,
when, I ſay, he ſhould know that this ſet of crea-
tures are to exift to all eternity in another life,
for which they make no preparations? Nothing
can be a greater difgrace to reafon, than that
men who are perfuaded of theſe two different
ſtates of being, ſhould be perpetually employed
in providing for a life of three-fcore and ten
years, and neglecting to make provifion for that,
which after many myriads of years will be fſtill
beginning; eſpecially when we conſider that our
endeavours for making ourſelves great or rich,
or honourable, or whatever elfe we place our
happineſs in, may after all prove unſucceſsful;
whereas, if we conftantly and fincerely endea-
vour to make ourſelves happy in the other life,
we are fure that our endeavours will fucceed,
and we ſhall not be difappointed in our hope.
FINI
S.
A
Auguftine
Appian
Chilo
Archimedes
Calvin
THE NAMES OF THE
Chriſtian and Heathen Authors,
Whoſe wife Sentences compofe this Book.
Ambrofe
Columella
Cor. Agrippa
Chryfippus
Hermes
Hippocrates
Homer
I
Jofephus
Ælianus
Curtius
Ifidorus
Ariſtotle
Cicero
Ireneus
Ariftippus
D
Juftin
Anaxagoras
Diogines
Alex. Severus
Diog. Laert
Juftinian
Ifocretes
Anfelm
Demofthenes
B
Dionyfius
Jamblithus
L
Bafil
E
Luther
Bernard
Eufebius
Lactantius
Bonaventure
Evagoras
Lud. Vives
Boetius
Erafmus
Livius
Bullinger
Ennius
Bodinus
Epictetus
Bias
Euripides
Bacon
G
Beza
Gregory
Bion
Guivera
C
Galen
Chryfoftome
Guiceiardine
Lucretius
Lycurgus
M
Macrobius
Mufonius
Marc. Aurel
Mufaus
Menander
Cyprian
H
Martial
Clemens Alex
Hierome
N
Caffiodorus - Horace
Niphus
[ 324 ]
Petronius
Plinius
Pfellus
P
Quintilian
Origen
Olaus
Oforius
Polycarp
Pindarus
Sir Phil. Sidney
T
Tho. Acquiñas
Theodorus
Q
Thales
Petrarch
R
Publius
Remus
Plautus
S
Plato
Sirach
Terence
Tertullian
Theopompus
Theophraftus
Theocritus
Philo
Solon
V
Pontanus
Socrates
Vegetius
Pacuvius
Stobæus
Virgil
Phacion
Saluft
X
Periander
Suetonius
Xenocrates
Pythagoras
Silius Italicus
Plotinus
Sophocles
Xenophon
Z
Plutarch
Seneca
Zeno
Pittacus
Sir Tho. Moor
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