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Tt fufficeth not a Lover of Wisdom to reprove the Vices of others only by Words; but it is neceflary he do that himfelf, which he requires others to do. Mar. Aurel !

Of all the Gifts of God, Wisdom is the most excellent, the giveth Goodness to the Good, and forgiveth the Wicked their Wickedness; the orderech the Mind, and directeth the

Life, and rulech the Works thereof; teaching, what ought to be done, and what to be left undone, without which no Man can be safe. Plato and Hermes.

The Duty of a wife Man is to feek out the Reasons of Things, that in the end he may find that Divine Reafon, by which they were made; and having found it, he may enjoy it, and reap profit thereby. Socrates.

Wisdom is the Defence of the Soul, and the Mirror of Reafon, and therefore blefled is he that laboureth and getteth her, for she is the Ground and * Root of all Noble Deeds; by her we

obtain the chief Good, that is, everlasting Felicity., Plate.


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A prudent Man ought to do now thing in Anger; for that unreasonable Passion of the Mind being mo ved, foreseeth nothing wifely. Theophraftutsi

Prudence is the Guide of another good Vertues, she garnitheth Richess and thadoweth Poverty. Then 2. Prudence is the General Vertue the Princess and Guide of Moral Ver! tües, and that wherein the Knowledge of our Sovereign Good, and of the End of our Being conlisteth: Socrates.

Science is acquired by Diligence"; but Wisdom and Discretion come from God. Aristotle.

He that desireth Wisdom, defireth the most high and divine Estate! for hè that findeth her, findeth Life here, and in the World to come, Soton.

Wifdom'causeth a Man to know his Creator. Hermes.

Wisdom is commonly found in him that is good and vertuous. Boetius. 2. Wirdom is a Tree that springeth from the Heart, and beareth Fruit in the Tongue. Pluto.

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Early-Rifing, and much Watching, are profitable to keep a Man in Health, and to increase his

Wildom. It is an especial point of Wisdom, to know to what purpose the time beft ferveth. Arcesitaus.

As the Plough rooteth out from the Earth all Brambles, and Thistles; even fo Wifdom rooteth out all Vices from the Mind. Seneca,

Upon perfect and true Wisdom, wait continually two Handmaids, viz. Humility and Sobriety, Seneca.

A wife Man is known by two Points, he

e will not lightly be angry for wrong That is done unto him, nor is he proud when he is praised.

The Office of a wife Man is to discern what is good and honeft, and to fhun what is dishoneft. Socrates.

A perfect wise Man mortifeth his Worldly Defires; by means whereof he subdueth both' his soul and Body. Seneca.

As our Omnipotent Creator surmounteth all Created Beings, so the Knowledge of Him furmounteth all other Learning and Imaginations. Bias.


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As Health preferveth the Body, even fo Wisdom preserveth the Soul. Socrates.

A wife Man is known by three things, (viz.) by making his Enemy His Friend, the Ignorant Learned, and in reforming the Evil Disposition unto Goodness. Aristotle.

He is a wise Man, that doth good to his Friends ; but he is more so, that doth good to his Enemies. Hermesi

It is imposible for him to be wise, that desireth not to be good: Plato:

It is better to be wife, and not to feem fo ; than to feem wise, and not to be fo; yet Men, for the most part, defire the contrary.

It is a point of Wisdom, to take away all occasions that might hinder the 'doing of honest and profitable things. Aristotle.

Desire not to be wife in Words, but in Works; for the Wisdom of Words only wasteth with the World ; but Works wrought by Wisdom, increase unto the World to come. Aristotle. : Get thee Sobriety in thy Wouth, and Wisdom in thine Age. If thou desirest to have Delight without Sorrow, apply thy Mind to. study Wisdom. Seneca


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Wisdom is the Treasure of Wit, wherewith every Man ought to en rich himfelf, . Plato.,

Understanding and Wit is a great Treasure. Seneca.

Dispose not thy, Wit both to Vertue and Vice. Plato.

Many excellent and goodly Wits are not a little hinder’d, through the fault of evil Instructors and Teachers. Alex. Sevon,

Wit is made dull with grofs and immoderate feeding. Diogenes. "

Neither Wit, Strength, or Courage (in any Man) can become lively and excellent, where the Mind is addicted to fuperfluous Feeding, to beastly Idleness, or wanton Pastimes; but by Temperance in Living, and moderate Exercise, Strength is nourished, and Wits are increased; but by the other, Strength of Body is dissolved, and Wits are consumed. Alex. Sev.

Shamefacedness in a Child is a tos ķen of Wit, buț:in a Man a token of Foolishness. Senecae cir Asempty. Nefels make the greatest


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