Of counsel giv’n to mischievous intents, The man that gives it most of all repents;[94] are of near kin to what we find in the determination of Plato, in his books entitled Gorgias and Concerning the Commonwealth, to wit, that it is worse to do than to suffer injury, and that a man more endamageth himself, when he hurts another, than he would be damnified if he were the sufferer. And that of Aeschylus, Cheer up, friend; sorrows, when they highest climb, What they exceed in measure want in time, we must inform them, is but the same famous sentence which is so much admired in Epicurus, that great griefs are but short, and those that are of long continuance are but small. The former clause whereof is that which Aeschylus here saith expressly, and the latter but the consequent of that. For if a great and intense sorrow do not last, then that which doth last is not great nor hard to be borne. And those words of Thespis, Seest not how Jove,—because he cannot lie Nor vaunt nor laugh at impious drollery, And pleasure’s charms are things to him unknown,— Among the Gods wears the imperial crown? wherein differ they from what Plato says, that the divine nature is seated far from both joy and grief? And that saying of Bacchylides, Virtue alone doth lasting honor gain, But men of wretched souls oft wealth attain; and those of Euripides much of the same import. Hence temperance in my esteem excels, Because it constantly with good men dwells; How much soe’er to honor thou aspire, And strive by riches virtue to acquire, Still shall thy lot to good men wretched seem; do they not evidently confirm to us what the philosophers say of riches and other external good things, that without virtue they are fruitless and unprofitable enjoyments?