The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent. Stafford, Anthony. 1634 Approx. 78 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A68769 STC 23124.5 ESTC S117800 99853010 99853010 18368 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68769) Transcribed from: (Early English Books Online ; image set 18368) Images scanned from microfilm: (Early English books, 1475-1640 ; 1009:11, 1842:5) The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent. Stafford, Anthony. [16], 146, [2] p. By T[homas] C[otes] for S. Cartwright, dwelling at the Bible in Duck-lane, Printed at London : 1634. Printer's name from STC. With a final errata leaf. A variant of the edition with T. Slater as publisher in imprint. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life -- Early works to 1900. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE GVIDE OF HONOVR , Or the Ballance wherin she may weigh her Actions . A Discourse written ( by way of humble advise ) by the Author then residing in Forreigne parts , to a truely Noble Lord of England his most honour'd Friend . Worthy the perusall of all who are Gently or Nobly borne , whom it instructeth how to carry themselves in both Fortunes with applause and security . By ANTONY STAFFORD , Gent. Printed at London , by T. C. for S. Cartwright , dwelling at the Bible in Duck-lane . 1634. Octob. 1. 1633. PErlegi hunc Libellum cui titulus ( A discourse written by way of humble advise , &c. ) qui continet folia 30. paginas vero 57. in quibus nil reperio sanae Doctrinae aut bonis moribus contrarium , nec 〈◊〉 quiequā quo minus cum publica utilitate ●●●rimatur , modo intra tres Menses proxime sequentes , Typis mandetur . Guilielmus Haywood , Arch Cantuar. Capell . domesticus . TO THE CONstant lover of Vertue , and Knowledge , the right Honorable , George , Baron of Barkeley , Mowbray , Segrave , and Brufe , and Knight of the Order of the Bath to his Majesty now reigning . MY LORD , TWelve years are past , since this Handmaid of Honour , made her first addresse to your Lordship , and will not now part from you . Indeed shee can not leave you , and keepe her shame , in that she owes her Essence to you , being Composed of your Heroick Vertues . He that Converseth with you need not see her ; for yow two differ in nothing , save in the lively Grace which all Originals have above their Coppies . If in your Lordships eye she appeares not faire enough , looke into yourselfe , and forme her anew out of your owne bosome , where Perfections dwell , to which I can not penetrate . I could wish too , you would apparell your owne Childe in your owne Phrase , Gentle , and Sweete as your owne Disposition . My Noblest Lord , it is impossible for mee to flatter you , since I can not out-speake my love , or your Merrit . Hee that thinkes I insinuate , let him in my hearing take but one Syllable from this , and I heere promise , hee shall finde mee a greater Prodigall of life then of Language . I pay my God onely Love , Thankes , and Reverence for my Creation ; and a greater returne , you can not expect , whom hee hath made the Noble meane of my Preservation . Of that due Oblation you may rest Confident ; For I can never bee so unman'd as to bee ungratefull . I can onely say , I am truly sorry that ( for your sake ) I am not Master of many Lifes ; not that I desire to live long , but to dye often in your service . I am barred further protestation by the haste I make to professe my selfe Your Lordships most humble , loyall servant Antony Stafford . To the Noble Reader . FOr to such onely this Maiden Guide of Honour , desires accesse . The detracting broode , whom Malice hath begot on Ignorance , shee holds not worthy of her Salutation , much lesse of her Service . Shee knowes that Hercules after his fifty Labours , grappell'd with Envy , and expects the like encounter . These Fly wits ( that search all over a body for a sore , and where they cannot finde they make one ) imitate in this their great patron Momus , who ( when he could not espy any member , or feature in Venus justly liable to detraction ) cride out upon the creaking of her pantables . They raile at the Ages past , condemne the Present , and already judge the Future . These severe Iudges will have a man as serious in his first Booke as his last Will. Some of them lately have not spared even Apollo's first borne , incōparable , and inimitable Sir Phillip Sydney , whose Arcadia they confine onely to the reading of Chambermaids ; a censure that can proceede from none but the sonnes of Kitchinmaids . Let me perish , if I thinke not his very Skull yet retaines more : witt then the passive braines of these wretched things , betweene whose Soules , and Knowledge , there is a Gulfe . But how come I to descend to these poore Abjects , whose inflexible dullnesse , and obstinacy , Reason herselfe cannot bend . I confesse nothing could make mee voutsafe them a word , were I not fired with their vnder valluing of that truth Worthy who ( next her Kings ) is the first glory this Iland can boast of . A man deserving both the Lawrels , and the Crowne to boote , design'd him by the Votes of many brave Spirits , who discovered in him all the requisits of a King but the Title . This is no digression , Noble Reader ; for the Guide I have given you , is also the Champion of Honor and of her sacred seed , of which he was the first in worth , though not in time . Are you enflamed with a Desire of Domesticall Glory ? Imitate the truly great Sydney , whose onely Example is far above all my Precepts . Can you with the Arcadians boast your selfe ancienter then the Moone ? If you live out of vertues Shine , your Antiquity does not illustrate , but obscure you . Hath Fortune sterv'd the rest of humanity to feed you ? Without learning you are as blinde as your Goddesse . Hath Nature bestow'd her utmost Art on you ? Without Knowledge you are , at the best , but an unhabited Paradise . Blush then to sit in the Theater , one stone upon another . Shame forbids that your inward , and outward sight , should have one and the same Horizon . Which ignominie that you may eschew , emulate the ever famous , ever blessed Sydney , who is as far above the Envy , as the Vnderstanding of his Detracters , more capable of a Bastinad● then an Apology . Now for this true Servant of Honour ▪ I assure you shee had never kiss'd your hands , but that I fear'd another would send her to you without or Equipage , or my consent . Heaven be praised , shee comes not from me with such labour that she needs a Midwife to bring her forth . She is now by my Command come to waite on you : If you follow her close , she will bring you into the embraces of her Mistresse , betweene whose armes Posterity shall find you sleeping . Which supreme humane happinesse is unfainedly wish'd you , by Your most humble servant , Antony Stafford . THE GVIDE OF HONOVR , OR A DISCOVRSE Written by way of humble advice , by the Author then residing in Forreigne parts , to a Noble Lord of England , his most Honour'd Friend . ALl the present occurrences , both of these , and other parts , my last will present to your Lordships gracious acceptance . I will lay aside therfore Forreigne businesse , and humblie advise your Lordship concerning your owne . I may truly say your owne , by reason your Honour , and Happinesse in this life , and your Fame with Posterity depend upon it . Could intelligence Anatomize all States , laying their entrailes , and nerves open to you , it would rather augment your subtility then your vertue , your generall Knowledge , then your particular Goodnesse . It is an errour as great as common to Study to know more , not to live better . The wisest , and most judiciall observations can bee given us of this Worlds affaires , can neither strengthen our Vertue , Deare Sir , or better our Prudency , unlesse wee apply them to our selves , by practising in our lives the sounder part of them , the rotten cast away . But I , all this while onely fetch the Wind , to come with the fuller gaile into the Haven . My counsell is , that you set the whole frame of your life upon these three legges : Religion , Care of your private estate , Discretion in all your actions . Take away any of these and you fall either a ridiculous subject to your enemies , or a sad object to your Friends . For example : Ruyne by negligence , or prodigality your private Fortune , and you become a laughing stocke to those that hate you : on the other side ; abandon your Religion or Reputation to the just censure of others , and you become a corrasive in the hearts of all your Honourers . With your Lordships leave , I will a little enlarge my Discourse upon these three severallie , and demonstrate the comforts with which they fill his Soule , in whom jointly they make their blessed union , and happy mansion . Religion . I Place Religion first , in obedience to Gods Commandement , who wils us first to seeke the Kingdome of Heaven , and the righteousnesse thereof , promising that all other things shall be added unto us . Againe , I give it the leading for order sake , imitating the Builder of an house , who begins with the foundation ; which excelling both for matter , and well laying the whole Frame , will unmoved withstand the blasts , and rage of Wind , and Weather . This preceding , all things else readily follow which any way tend to the perfection , and happinesse of living . It is so , it is so , most honor'd Lord : Religion was never seene to goe alone , without alwayes a glorious traine of Vertues to attend , and ( for the most part ) felicity to accompany it . I say for the most part ; because though God ever affordes his Children the true , ever flourishing , internall felicity , yet , hee often suffereth even the dearest in his eyes , to want the fading externall . On the contrary , where Religion doth not waite on humaine endeavours , there the whole bodie of their actions is cloathed with imperfections . There is nothing which so much distinguisheth Man , and Beast , as Religion ; which is discovered in us , long before the use of our reason , it being ingrafted in us by Nature ; as wee reade of Saint Iohn Baptist , and divers other Saints , who have made cleare , and miraculous demonstrations of their Zeale , even in the narrow compasse of the womb . This is a Heavenly prerogative peculiar to man alone ; for that the other living creatures are rationall , many have disputed ; but that they are religious , no man was ever so stupid to maintaine . It is an observation infallible throughout all Storie , that the more Noble Nations were ever the more Religious . Valerius said to the Romans , that though they regarded not their Citty , yet they should stand in feare of their Gods : which by their enemies were taken prisoners . It was with this polisht people a custome as commendable as usual , that the Consull , or Pretor , ever offered the richest of his spoiles to the same Gods in the Capitoll , unto whom there first hee pronounced his vowes . In imitation , and emulation of these truely brave Heathen , doe you offer up likewise the first fruits of your noble heart , as a rent due to him that made it . Love with all your soule the Creator of it . The cause why you love him you must make himselfe , and the measure of that love must bee without measure . Submit your will to his , humbly desiring his direction , and protection in all your wayes , and proceedings . Let this assurance fullie content you , denying harbour to vaine curiosities , which will disquiet , not amend your mind . Weary not your selfe with Controversies , and needlesse nicities in Divinity , but leave them for learneder men , amongst whom I finde some who will not bee ignorant of Gods secrets , as if it were a matter of nothing to bee saved , unlesse wee also know what God will have unknowne . Thinke that sufficient which God hath thought enough for you , and seeke to know all that to salvation is necessary , not to contestation . When Aquinas , and Scotus have vented , and banded all their subtility each against other , many wise men will judge it no other then a profound scolding . The Iewes proceeding this way infinitely taketh mee , who as often as they fell upon any difficult place in Scripture , would say , Veniet Elias , & enodabit : wee know that Elias will come , and tell us all things . Those stirring wits that itch to propound acute questiōs are fitly compared to the Sunne in March , who then exhales humours , but dissolves them not . And were their positions only frivolous , they were more tollerable , but they commonly end in horrid Blasphemy . Laurentius Valla hearing a Cardinall dispute sublimely of God , and his subordinate Spirits , said to his companion , And I could produce too such keene Arguments against my Christ , but I spare so great a Majesty . In a word ; Bee not in Divinity an Aculeo , nor a Curio : but in all your doubts have recourse to this sure decider of all differences , Dominus dixit . What folly , nay , madnesse is it to spend a mans whole age in speculations , neither necessary to this life , nor that to come ? We have a wicked custome in England , of Gentlemens studying the Controversies for ornament ; not taking them to heart , nor handling them with that reverence they ought . Doe not you so , but love goodnesse in what Religion soever you finde it . Put not your sickle into the Divines Harvest , but leave it to those whom God hath marked for his Ministry . Raile at no Sect , for they that delight in wrangling , desire rather the confusion then the reformation of him they oppose . Much disputing , it may bee , God loves not , and for certaine , most men abhorre . To this I may adde , that Truth is no way more involved then by that way shee is sought . Reade you therefore such Bookes as may enflame your zeale , laying aside those which onely satisfie your curiosity . Neither be onely conversant in those workes , which make against vice in generall , but enquire after such also as treate of those vices , to which you finde your selfe most prone . Physitians , after they haue given a generall Purgation , use such Medicines as purge Elective , that is , take away onely that humour which is predominant in the patient . So you must not run over onely those Authors which meerly write against sinne , without descending unto particulars ; but intentively peruse , and dwell upon such as inveigh against your own 2secret sinnes , onely knowne to God , and your selfe . If to any notorious vice you bee inclined ( next your invocation of God ) the onely remedy is to shunne the cause . Praesentia objecti naturaliter movet Potentiam : The presence of the object stirres up the Desire . To expresse my selfe more clearely : Fly that thing or that company , from whence your enticement comes . If in a friend an imperfection appeares , Friendship winkes at it : but if a vice , the hate of that makes her loath the thing beloved . Bee not you such as was Fabius , a Decemvir , of whom Livy saith , that hee chose rather to bee like Appius then himselfe . I am not of Bions opininion , that all friends good , or bad , are to be retained , least we either confesse our weakenes in conversing with the vicious , or our basenes in forsaking the vertuous . Another maine helpe is the rectifying of your will. The way to subjugate this , and render it conformable to the lawes of Reason , is a secret in the cure of the soule , knowen but to a few , and by fewer practised . In this untroden path which leads to the Temple of Vertue , I will with alacrity bee your Lordships humble , and happy Guide . Your understanding must often , and earnestly informe your will. The reason why some who know enough , commit such grosse errours , is , that their understandings check not their wils , or , if they do , it is so seldom , & so coldly , that they rather yeeld then conquer . On my faith , this one rule observed is able to make you Lord of more perfections then now you are of Akers . That you may obtaine from the Almighty a blessing of these and all your other endevours , receive often the Sacrament . Remember him often that never forgets you . Frequency of Communion is a great , though not an infallible signe of continuance , and promotion in righteousnesse . Saint Augustin counselleth the more perfect to receive every day . I advise not you to doe so , but think it enough if quarterly you faile not to execute this your holy duty . Your manifold affaires will hardly permit you oftener to make a serious and devout preparation , which must necessarily precede the approaching to this sanctified Supper . You must expel the old man out of your heart , and give up the sole governement of it to the new , who admittes no Rivall . You must not onely strive to cleare your selfe of the infection of mortall sinnes , but of the affection also to those which comparatively we call veniall . Having once shaken them off , you must beware that they take not hold againe ▪ In these spirituall fevours , relapses are most dangerous , Great Divines doubt whether or no Saint Peter had done worse , had hee committed three severall sinnes , then he did in falling into one , and the same thrice . Finall impenitency lightly followes obstinacy in sinne ; from which that you may be free , maintaine in your bosome a perpetuall warfare betwixt your Earthly and Heavenly desires . Oppression , Blood , Sodomy , Blasphemy , and the rest of that lowd-mouth'd packe , I am confident you wil make strong head against ; Onely my extreame love , not your disposition , begetteth in mee a jealousy that you may bee captivated by the two English Evils , Drinke , and Women . Drunkennesse dispraised . THe former is unworthy of Man , and Beast , it having no ground in Nature , and therefore Seneca properly stiles it a voluntary Folly. Hee that makes another drunke cōmits the greatest of thefts ; in robbing him of a Iewell ( his Reason ) beyond value in its owne Nature ; but if you consider its great originall , God , it is then much more endeared . So that here the common Posy ( not the guift , but the giver ) holds not , for both the one , and the other are in their owne estimation , and valew incomprehensible . Neither is this a solitary vice , but is ever accompanied with Incontinency , wherefore wise Antiquity ever pictur'd the lecherous Satyrs Attendants on Bacchus . Yet are some wits like Franckincense , till they have taken heat from Wine they send forth no vapour . But from such nothing solid proceedes , onely flashes , and fumes that vanish into nothing . Against this vice there is no stronger Remedy then often , and seriously to consider the loathsome lookes , gestures , and speeches of Drunkards . Vnder this I comprehend Gluttony , since Excesse is the common mother to both , and in each of them the creature much abused . All hold that there is a great resemblance betwixt the Macrocosme , and Microcosme , the great , and the little World , which is Man In the greater there is an established order ; and should , nay would bee in the lesser , could the inordinate appetite of man bee brought to know the limits of Necessitie . The irrationall Creatures wee see doe neither eate , nor drinke beyond their hunger , or thirst , therefore in my mind , this Phrase ( Drunken Beast ) is as improper , as usuall ; it being withall a great disparagement to the poore creature altogether innocent of this excesse . Neither is this vice an enemy to piety , but to wisdome . Sapientia in sicco remanet , non in paludibus , & lacunis : Wisdome delighteth in a dry Habitation , not in boggs , and ditches . For this makes that of Heraclytus , Lux sicca , anima sapientissima : A dry light , a most wise Soule . That you may never erre in matter of Diet , looke that the quallity of that you eate , or drinke , be agreable to your constitution , and the quantity no greater then your stomacke can well overcome ; which Galen implies when hee maintaineth Oportere patientem esse proportionatum Agenti : that the Patient must be proportionable to the Agent . Wee see for the most , part old men eate not so much as young ; and the reason of this is none other then that the Agent , or naturall heate is not of force to digest the Patient , or foode , if in great quantity it be received . This is the sum of Physicke , and I dare bee bound that a sound body , keeping this dyet , shall dye through a meare resolution of parts , without ever knowing Disease . This will deliver you from Physitians , who purge men of their humours , and the World of men . I insist the longer upon this , because I would have your life lengthned in this world , and your sobriety crowned in the other . Jncontinencie discommended . I Now come to the second English Evill , Women . If you saile by these false Compasses , you shall be sure to sinke . Over and above the incurring of Gods displeasure , you will sucke from their lippes their effeminate humours , and become uncapable of any charge in the Common-wealth , and of all advise from your freinds . No man in the state of Grace can imagine what one of these pretty ones will perswade him to , he being once enchanted . Enquire this truth of Slaves that have long serv'd in these Gallies . Your Lordship hath a great priviledge in having a lawfull remedie ; So that if you can not honestly command your lust , you may honestly obey it . Yet doe I earnestly beseech you to moderate this pleasure , remembring that all things lawfull are not expedient . It is no slight treasure that these wantons robbe us off . Assay often , and vehemently to subdue these , and all your other affections rebelling against your nobler part ; So shall you worthyly receive your Lord , having this master Comfort , that you eate , and drinke your owne Salvation . Mithridates King of Pontus , having invented Mithridate , did by the often eating of it , so strengthen his nature , that afterwards , when hee would have poisoned himselfe to shunne the servitude of the Romans , hee could not possibly effect his designe . That immaculate Lambe of God our sweet Saviour , hath instituted this Holie Sacrament , that whosoever eateth his body , and drinketh his blood worthily should not die , but have life everlasting . The frequent eating of this Heavenly Manna is so strong an Antidote , that neither the poison of bad affections , nor the contagiō of wicked conversation can worke upon that soule to hurt it , which is once fortified with it . This is the tree of life , by which wee triumph over Death , and with the Lord of life , become fellowe heires of that Kingdome which from before all ages hee hath prepared for us . Before you pluck and taste this Divine fruit , knock your selfe on the Breast , and say , Lord I am unworthy . Thus doing , I with joy assure my selfe , dearest Sir , that your dayes shall bee long in the land which the Lord your God hath given you . Thus doing , blessings shall not stay your wishes , but come before and above your expectation . Thus doing , you shall sleepe , and wake , rise , and lie down in security , knowing that you are under the protection of a Guard , which neither the policy , nor power of Man , or Divell , can force . Thus doing , you shall give your enemies no cause to rejoyce , and your Friends none to greive . To conclude , thus doing , you shall go out of this World with honour , and enter the other with Glory , leaving behind you the Fame of a life wel lead , and so ended . Care of your private Estate . I Have seene one of the Athenian Sages , pictur'd with one eye cast up to Heaven , the other fixed on the Earth . The conceit , no doubt , implyes that the view of these two remote objects do beget in a wise brest two different cares ; the first whereof hath an eye to the end of his journey , the latter to the meanes . The one seekes for the fairest , and the nearest way , the other lookes to the Viaticum , or provision for the voyage . Thus must you doe , excellent Sir , you must not with too much thinking whither you are going , forget where you are . As you minde the joyes and glory of the other life , so must you also the necessities of this . Thales the Philosopher was derided by the old Governesse of his house , in that through the earnest fixing of his mind , and sight upon the starres he fell into a ditch ; the Contemplation of things a far off taking from him the remembrance of those neere hand . So are they worthily censur'd , and scoff'd at , whom an ignorant zeale maketh give ouer this World , while they are yet in it , neglecting their estates and posterity , nay utterly forgetting those humane offices , wherin being defective , wee can not deservedly bee stiled men . These should consider , that if Nature would have exempted them from the condition of men , shee would by a third sexe have distinguish'd them from the rest . The misunderstanding of our Saviours words ; in the 6. of S. Matthew , verse 25. hath abused many ; they thinking that Christ in this place forbids all thought for this life , whereas , indeed , he only prohibiteth such a care as any way tends to a distrust of Gods Providence . My humble advice is , that you walke doubly provided , at once relying upon Gods supernaturall helpe , and yet using the ordinarie meanes hee hath given you . Doe so , be an understanding Lord , and let your wisedome warrant you worthy your Title . Thinke twice how to maintaine your Greatnesse , for once how to set it forth , and ( your Honor admitting it ) oblige more your Posterity , then your Ancestors have done you . To be plainer , encrease your Estate , if you can doe it without the decrease of your Reputation . Bee not like those who thinke it the prime and essentiall part of a Lord to bee ignorant of what hee hath . Enquire into the particularities of your fortunes . Know how , and where your Mannors , and Rents lie . Let not your least revenue passe unexamin'd , but informe your selfe of the former , and present vallue of it . Learne what successively it hath yeelded your predecessors , and ( the Lease being expired ) let it according to the current rate of these times ; else in shewing your selfe a Mercifull Land-lord , you may prove a cruell Father . Consider who have beene true to your Parents , and your selfe , and let your reward ore waigh their deserts . Omit not to take a role of all them who hold any thing of you , and marke such Names as have beene faithfull to your Family . These cherrish both with your purse , and countenance , taking the better deserving of them into your service . To the off-spring of those whom you shall fynde branded with disloyaltie to your House bee neither uncharitable , nor uncourteous : yet let them neither have so great a share of grace , or benefit as the former , except you see apparent , and extraordinary signes of Truth , and merrite in them . Beleeve me , or ( if not me ) Story , that there is a Fatality in these things , and that perfidiousnesse often runs in a Blood. I may adde , the despaire will possesse the most honest heart ever to please you , who shall come to your service clogged with the memory of his fore-fathers demerits ; and the comfortable advantage he shal come with who can assure himselfe that his errours shall bee buried in the merits of his Ancestours . With the former take this generall caution ; that you set your Leases at such rates , as no man can have just cause to call you oppressour . Wisely consider that though a poore wronged man can not take from you your Titles , Riches or Friends ; yet hee may fortake you from them . Despaire as she hopes no good , so shee feares no ill . Vitae tuae Dominus est quisquis suam contempsit ; Hee is Master of your life who will forsake his own . Of this we have a fresh example in one of your Lordships own Ranke . This is one of the crying sinnes , and the voyce of it reacheth a note higher then any of the rest . Thus farre of your commings in , now of your layings out . Keepe a good set table that may not feare the approache of halfe a score good fellowes . To this ( in case Strangers of extraordinary quality come ) you may adde according to your pleasure . An orderly , yet liberal table continued , is by much more commendable , then these intemperate Feasts , which commonly are followed by as penurious fasts ; So that vaine-gloriously to entertaine our guests , wee basely starve our Servants . Men of great ranke I would seldome invite , for it draws mony from you , and censure from them ; such ever making 2the prodigallity , or defects of your table the discourse of theirs . I may adde the dangerous engagements they will invite you to , which you must either with the losse of your Wisdome grant , or with the purchase of their envy deny . But if any eminēt Person without any invitation of myne should voutsafe me a visit , I would like himselfe , and my selfe receive him . Some , and those wise , know every night the expenses of the passed day . I am not of opinion that your Lordship should be so strict , or put your selfe to that trouble , but I would perswade you to take an account of every weekes charges , and that at an appointed day , and houre , which I would not breake without a cause of great importance . Entertaine not many followers , least you leave behind you many beggars , and few admirers . Those you take once into your service , maintaine so as the World may witnesse for you , they want nothing due to backe , or belly : And when your last day comes , ( which Iesus grant I may never see ) leave them legacies , sutable to their severall quallities , and deserts . So shall their childrens children magnify your goodnesse , and one Generation bequeath your praises to another . Choose your Officers sober , discreet , and honest men ; for if a mans nature lead him to wast and sharke , all your vigilancy will be in vaine . Dispositions quickly put on Habits . Bannish riot , and roaring your house , but alwayes beware of punishing a fault too severely in an old , and faithfull Servant : Yet if you can not reforme him , give him meanes to live from you ; so shall you doe him good , and keepe your family from infection . We reade of Cato Vticensis , that hee with great study kindled , and nourished dissension amongst his servants , by which meanes he came to know all their actions , and conspiracies . Doe you shunne this course as you would do infamy , to which it leades . Let all your endeavours serve to settle a firme concord amongst them , otherwise your house will become a common Pleas , and amongst other inconveniences , this ensuing will bee one . You cannot so indifferently carry your selfe , but that your affection will appeare more to some , then to others . Now , if your people bee at variance , one will repine at the grace you shew the other , judging himselfe wronged , and undervallued by you . From hence will proceede a mixt report , one exalting , and the other debasing you . And though your praisers surpasse in number your revilers , it will nothing at all availe you ; men in these daies being more prone to harken after a mans vices then his vertues . Withall build on this , that those with whom you live are they must judge you . Who will desire your Character from any other then from such as are Eare , and Eyewitnesses of your Words , Deeds , and Cariage ? Take heed therefore that Malice reigne not in your house , still remembring that Heavē is the true patterne of a perfect society , and there Envy hath no place . Weare good clothes but make it not your study to excell others in bravery . Follow the received Fashion , but do not adore it . Totus nitidus , saith Seneca , Totus stultus : All neat , al Foole. Your Lordship shall observe in the course of your life , that such as give themselves wholy over bodies , and soules into the hands of a Taylour , are likely litle wiser then he that fittes them . They may have a superficiall , but not an essentiall worth . It may bee objected that they often attaine to high degrees of honour ; to which I answer that no man is properly stiled wise from the event . It hath been long my observation that they who strove to have the leading in Fashion , came behind in al the maine requisites of a Gentleman . We see Women to bee their chiefe admirers , and I dare bee bound that none of them was ever yet found who could see thorow a Milstone . On my credit the clothes oftentimes , judge the wearer . We see the wisest of our Westerne Nations , the Spanish , and the Italian , to bee this way the most moderate ; They finding this thrift , and modesty in habit to be infinitlie beneficiall to the Common-wealth . There is no Country under the Sunne , that hath such an Apocryphall Gentry as the English , where the sonnes of Brokers blend with it , and out-brave , and precede the most Ancient of it , as if clothes had the guift to ennoble blood . All are permitted to weare what they can get , and their owne vallue depends on that of their raiment . Amongst the ancient Romans , all sorts of men were distinguisht by their habit , so that at the first sight you might know a mans calling by his clothing . Of Liberallity . OF all the vertues in Man , Liberallity is the King , it being often called Humanitas as derived ab Homine . The holy Fathers of the Church commonly usurpe Pium pro Liberali : Pious for Liberall . Let your house be like that of a Tribune , never shut to the distressed : make your life nothing else but a giving to the poore . They followed Simo by troupes , and he releived them with handfuls . These voices are worthy the purchasing at a deare rate , because upon them , places in Heaven depend . The onely way to be trulie great , is to give to these little ones . Make not your gifts common . In the giving see that your judgement , and affection concurre . To the deserving be like a tree overcharged with fruit , which boweth , and offereth it selfe to be plucked . Confer your benefits on such as have honesty , and merit conjoyned . In my opinion he is not truly said to be a man of good parts , whose chiefe part , the heart , is rotten . On my life where that is false , nothing of vallue can harbour . Bee not your owne Chronicle too 2much in boasting of the favours you doe . Set not down your benefits in the Almanake . The Noble Giver , saith Seneca , should instantly forget the guift , but the gratefull Receiver never . This vertue is not placed just in the middle , but is nearer to Prodigality then Avarice . Not without cause therfore I adde this caution , that you be not too profuse in the distribution of your Money . Call to mind that it is as well the nerve of Peace as warre . By the helpe of it all things are acquired , save those of the mind , which are to bee had elsewhere , and by other meanes ; yet to the obtaining of these too doth Diva Moneta afford no small aide . I may also truly averre that Magnanimity can not truly shew herselfe without it . Aristotles two extreames I would have you shun . Some men , saith he , are so sparing in their expences as if they were to live for ever , some so profuse , as if they were instantly to die . I have heard of some who have quaited away their mony , and played at Duck , and Drake with peeces ; but my comfort is , I have yet read no Sentences of their cōposing . Charles the fift , as wise a man as the best of them , would tye a knot in a broken point , and reweare it ; yet was the most liberall Prince of those , or these times . One of my Ancestours was so beyond measure free of his purse , that the Painters drew him with a Silver hand ; if they had added an empty purse , the Device had beene most perfect . Discretion in all your Actions . IT now remaines that I treat of the discretion , whereof all your Actions must savour . This hath a large sence , but I will reduce it to as few heads as possibly I can . Guiccardin gives Ferdinand of Arragon , King of Naples , this testimony , That hee was a Prince for his counsels Deliberate , in his actions Rèsolute , and touching his affections very moderate . My God! what can man speake more of man ? Wee will examine the first part of the Testimony . For his Counsels Deliberate . A Wise Man considereth , and weigheth al the circumstances of an action before he subscribes to it . Make a long pause betwixt the invention , and execution of a fact . Interpose a thousand doubts with their solutions annexed before you embarque your selfe in a businesse of importance . It is an over-worne but a true Proverbe , Two eyes see more then one . There is nothing more laudable in a Noble nature , then a desire to be informed . Hee that neither hath the skill to advise another , saith Livy , nor the grace to be advised by another , is simply of the worst disposition , and good for nothing . Consult with many concerning your Affaire in hand . You shall never find a Iesuite fooled alone , but with him the whole corporation of his Society is deluded . We see often the hand , foot , or some other particular member to receive hurt , but rarely the whole body . Here Guiccardin puts in a Caveat . Though nothing , saith he , in great deliberations bee more necessary then counsell , yet nothing withall is more dangerous . His meaning is that Faith is a thing so hard to bee found , that a man can not without great hazard communicate his intentions . It is not now as in the Romans time , when betweene the many Conspirators against Caesar , there passed not one oath , they having no other mutuall engagement of Secrecy then the word of a Roman Gentleman . Since therefore you can not , like a Iesuite , finde friends obliged by Sacramentall Oath , to keep your counsell , take advise of the dead ; I meane of your Bookes . These will present to your view Truth naked , without any disguising Coverture . These will not flatter you , being senselesse of your love , or displeasure : They neither hope for advancement , nor feare oppression . Have recourse to History , wherein you shall find your present affaire in a hundred severall shapes . Amongst all the examples which have any resemblance to your present Case , ponder well which carry with them reason , and which onely successe . Direct your course after the former , not the later ; for if you judge of things by their event , you will miserably abuse your selfe . It followes , Jn his Actions Resolute . WHat else ? A brave Spirit ( having once shewed himselfe in an enterprise , and called it his ) will goe through stich with it , and maintaine it against the World. Having well deliberated , and chosen an even course , let no man stop you in it , but run over your opposers . Being in the right , weigh no more the aspersions of the baser sort , then you would the dashing of an Asse , or the barking of a Dogge . Spreta exolescunt , saith Tacitus , si irascare agnita videntur : If you despise them they of themselves fade , and are griped by oblivion ; but if they vexe you , it will seeme that you acknowledge your selfe guilty . It is hard to doe a thing that appeareth faire in the eyes of all men ; for that a good action , what dignity soever it hath ( if it bring not with it the favour of the Times wherein it is done , and the opinion of those into whose hearts it seekes to insinuate ) it is but as a Candle that burneth dimme , whose shadow seemeth greater then the light . To this the Italian Proverbe is not dissonant ; Assaiben salta , a chi-Fortuna canta : Hee cannot dance amisse , to whom Fortune sings . Having the assurance of your owne conscience , that your proceedings are faire , and honest , slight the Censure of the muddy vulgar . Let Resolution and Constancy wait on all your intentions , and enterprises . Cockles , and Weeds wee see are with one wave carried to the shoare , and by another brought backe into the Sea , but the Rockes stand firme . Seeke to approve your selfe to the good , resting carelesse what the bad thinke of you ; for wee owe neither the Divell nor his limbes any satisfaction . But if any man of your own Ranke doe you an affront , shew that you are sensible of you Honour . Your Reputation , according to Aristotle , is your Stockes ; not yours , to which you should bee a bad Guardiant should you let it fall , and catch a crack . I have read a Fable , how that Reputation Love , and Death made a covenant to travaile ore the world , but each was to take a severall way . When they were ready to depart , a mutuall enquiry was made how they might finde each other againe . Death said , they should be sure to heare of him in Battels , in Hospitals , and in all parts where either Fammine , or Diseases were rise . Love bade them harken after him amongst the Children of Cottagers , whose Parents had left them nothing , at Marriages , at Feasts , and amongst the professed servants of Vertue , the onely bond to tye him fast . They long expected a direction from Reputation , who stood mute . Being urged to assigne them places where they might finde him , hee sullenly answered his nature was such , that if once he departed from any man , he never came to him more . The Morrall is excellent , implying that Honour once lost never returnes againe . Loose then your fortunes , and life , rather then suffer this radiant Diamond to loose his luster . Else your posterity will wish you had never beene , and your friends blush at the sound of your Name . Permit not this Worlds most terrible , and horrid Accident to daunt you . Standing environed on all sides with Wealth , meditate on poverty . The greatest amongst the Romans , on certaine set daies of the yeere used course diet , and worse lodging , that so their Evill Genius might not finde them unprepared . Avoide all miseries as much as in you lies . Plus miserest saith Seneca , quàm necesse est , qui miser est antequàm necesse est : Hee is miserable more then needs who is miserable before he needs . But if afflictions come never so thicke , and deprivation of the Sunnes light be one of them , embrace them with a smooth forehead , and a manly heart , it being a thing most vaine to repine at what Necessity commands . A Palmy mind the heaviest waight of Fortune can never suppresse . Experience hath taught mee that to bee irresolute is not to temper evill Fortune , but to tempt it . Seneca tels you , Sine morsa animi velle transire vitam , ignorare est rerum naturae alteram partem ; To seeke to end this life without tasting any griefe , is to be willingly ignorant of the one halfe of Nature . Wee will now descend to the Conclusion of the testimony . Moderate in his Affections . I Have in the former part of this discourse given some generall rules for the moderating of passions , and I will now cursorily touch some of them in particular . To lay before you the uglinesse of wrath I need not , you having the strongest habit of Patience , that I thinke any man of your yeeres ever yet acquired . The surest helpe against that furious passion , is slowly to apprehend all occasiōs that may incite it , & , being once apprehended , to endevour the removing them out of the imaginatiō : for it is the Cholerick humor that having first vitiated the Phansie , stirres up this passion , which being once kindled , by a kinde of sympathy enflames more the materiall humour , and that being once throughly fired , strengthneth , and encreaseth the passion . Let not your Anger precede your judgement , nor afford it leisure ; for it quickly becomes master of the Place . In the beginning it is soone pacified , as greene wounds are easily cured . But if unfortunately you fall into an act of choller , repaire it againe with one of sweetnesse towards the party offended . Your Lordships nature is so little addicted to Mirth , that it were a sinne to prescribe limits to your joy . Notwithstanding , if you have a desire to bee merry within compasse , it is but going into Spaine , where you may buy Rules to laugh by . I rather feare your erring in the sad extreame , to which I can not devise what should move you . You have as loving a mother as ever man had , in whom are all the vertues required in a Woman , and with these the rationall abilities of a man. To double this blessing you have a sister , in whom who should have the greatest interest a man would think Nature , and Vertue should be at strife , both of them having equally and infinitely obliged her , in whose due praises even they agree who in all things else are opposite . But you will say ; Fortune may take all these from me . It is most true , she may ; but the memorie of their vertues shee can not deprive you of . It were more then folly in you to envy Death his due Triumph over Creatures , of whose life 70. is the ordinarie period , and 120. the utmost , who know the Worlds fairest body , the lovely Frame of Heaven in it selfe incorruptible , and in his course observ'd so many thousand yeeres immutable , to bee subject to destruction , and that all his glorious tapours shall loose that light with which they now glad the Movers in this inferiour Globe . This Fatall Law is not new , being almost as ancient as the World ; the penalty whereof only two have escaped of all that ever yet breathed this aire . You will yet object , that God may deny you Children , the rejoycing fruits of Matrimony . Suppose it to be so ; Will you therfore be displeased with his good pleasure ? It may be he does this for your good , foreseeing that they would prove so many corroding Cankers in your heart . For ought you know , he may detaine from you , not the comforts of your life , but so many hasteners of your Death . Perhaps hee with-holds from you a Traitour , a Murderer , a Whore , a Blasphemer . All this is but to arme you against the want of these reputed blessings ( they being such , indeed , to the greater part of men ) for I trust in God hee will bestow on you many children , and such as shall be so many Cordials to your heart , so many honours to their Nation , and so many ornaments to the Age they live in . I should in vaine arme your generous mind , against the deprivation of the senselesse things you possesse , as Iewels , Gold , Silver , and the rest . The Aristotelians ( disdaining that one , and the same word should expresse their love to Men , and Riches ) stiled their affection to the former , Amor , to the latter , Amatio . The reason urging them thereunto was , that they were possessed with an opinion , a Man did basely , and foolishly to doate on that which could not reaffect him . An Italian Author therefore very properly gives Gold the Epithet of Amato non riamando ; Beloved not reaffecting . Your course of Life . I Have much , and long importuned your Lordship with the opinions of a weake judgement ; I will therfore onely touch three points which are very materiall . The first is your Course of Life ; The second , your Discourse ; The third , your Studies . The first is of great consequence if you well consider it . Your Lordship knowes I have heretofore over-vehemently perswaded you to affect the life of a statist , by which course you might advance your Estate , and attaine to a higher degree of Honour . I now most submissively , and earnestly beseech you to commit this proposition to your riper consideration , and except you finde yourselfe impregnable against the hazards that attend it , resolve not on it , but fetter even your very thoughts from the Court , so many inconveniences being incident to that Calling . If you be not advanced to places of Eminency , and that you see men in al things short of you preferred before you , from hence will spring a repining and a disturbance of your soules peace . Grave est a deterioribus honore anteiri ! It is odious to a free spirit to be outstripped in Honor by one lesse deserving then himselfe . Are you not satisfied with your present possessions ? Beware in seeking for more , you consume not what you have , or that you loose it not by falling under the Plot of some Potent Enemy . Inimicitiae potentum graves sunt , saith Seneca , The Enmities of great men are vehement , he maketh no mention of their love . You can not there live without entring into some Faction or other , which is an adventure for a yonger brother , not for a man of your certainty , and Possibilities . But admit you raise your selfe to the degree of Honour , and proportion of Fortune you aime at . Thinke you the Maw of Ravenous ambition will bee filled with that ? Hee that is led by her , nothing can stay his adventures . Heaven it selfe could not give her contentment , from whence she was throwne down . Excellently singular , Seneca , Cum omnia quae excesserunt modum noceant , periculosissima foelicitatis intemperantia . Since all things exceeding measure hurt , the intemperancy of Felicity , must needs bee most dangerous . Hannibal argued Marius Attillius of weakenesse , in that he was not able to set a gage to his prosperitie . But make a supposition you have your hearts desire , ( it being a thing possible though difficult ) and that you have hold of the highest round save one in Fortunes Escalade , You are never sure of holding fast , and ever in danger of a shamefull fall . Now imagine you were secured from falling , yet would Pride , and Disdaine , two stirring humours , so puffe you up , that you would forget from whence you came , and whither you are going . Seeing al things waiting your will , the thought of what to enjoy first would afflict you , as what first to weare , what first to taste , what Musicke first to heare , what conversation first to make choise of , which Mistris first to dally with , and other delights , which prosperity envites to . You would not bee much unlike to those soules Bellarmine maketh mention of in his tract of Purgatory , which wander up , and downe in a faire , spacious , sweet sented Meadow , and are with a dilation of Beatitude , & an overfilling joy tormēted . Are you ambitious of your Princes favour ? Do him acceptable service in your coūtry , and you shall surely obtaine it . But you will answer , I would have frō him a superlative Grace above all other men , & bee made the cabinet of his most secret thoughts . This were , indeed , the most ready way to procure the envy of your fellow Peeres , and to incurre the suspition of your Prince . For the love of Heaven banish all such thoughts out of your bosome . Let it be your Meditation , how to attaine to the perfection of a devout life ; So shall you become the favorite of a Deity . Being once in Gods favour , you can not ( except you will ) fall from it , he being yesterday , today , and the same for ever . You know how to please him , hee having revealed his will in his Word . The dispositions of Princes ( as it is fit ) remaine undiscovered , and their intentions incommunicable . Of all Kingdomes I esteeme this Iland wherein wee live , most happy , which since shee endured the file , never bad above two or three Princes justly liable to the detested brand of Tyrannie . But if you needes will follow the Court , square your selfe by this Rule . What ever you do well , and laudably , ascribe some way to the wisdome of your Soveraigne ; for they are gods on Earth , and ( in Emulation of the Heavenlie God ) will have us acknowledge the best of our actions to have their ground from them , leaving the worser to our owne Patronage . Our imperfections are bastards , which they will force us to father , but what ever is in us legitimate , and good , they themselves owne , as derived from their transcendent Vertue . Tacitus saith of Antony , that he was , Nimius commemorandis quae meruisset ; Vaine in repeating his owne Deeds . Germanicus did not so , who being Lord of a great Victory in Germany , erected in the fortunate place of his so good successe , a Mountaine composed of Armes , in manner of a Tropheie , which hee Dedicated to Mars , Iove , and Augustus , in the inscription attributing the Conquest to the Care , and Armie of Tiberius , not making the least mention of himselfe . Metu invidiae , an ratus conscientiam facti satis esse . Whether he did this as fearingenvy , or that hee esteemed the testimony of his owne conscience glorie enough I know not , saith the same Author . On the contrary Silius , having for seven yeeres together governed a mighty Army in Germany , vanted that hee alone had so many yeeres maintained , and kept his Army in obedience , and order ; whereas if Tiberius had himselfe come to his Legions , hee would by seeking to introduce innovation of Discipline , have destroyed , and disbanded the whole Armie : Destrui Fortunam suam Caesar , imparemque tanto merito rebatur : By this Caesar thought , saith Tacitus , his Fortune to receave an Eclipse , and that his vallue was not deemed answerable to so great a merit . Forthwith therefore he suborned false witnesses against Silius , and welcommed all such as would accuse him , which Silius perceiving layed violēt hands on himself , choosing rather to fall under his owne Cruelty , then stand to the Mercy of a Tyrant . Out of these examples you may gather this instruction . That it is as safe to transferre your own deserts upon your Prince , as it is hazardous to detract from him , or vain-gloriously to assume the praise of things well done to your selfe . This I warne you , in case your Destinie , not your Reason hurries you to the Court. But ( according to my former humble solicitatiō ) I would wish you to settle your selfe to a coūtry life . Being there looke aswell to the husbanding of your Time , as your Living . Recreate , but weary not yourselfe with Games , and Sports , making of Pastime a Labour . Above all beware Hunting bewitch you not . The Medes , the Persians , the Macedonians , the Parthians , and other Barbarous Nations were besotted with it , but wee never read the renowned Romans ( of all Civill vertues the true patternes ) ever had it in esteeme . Salust debaseth it so farre as to number it amongst the servile occupations , and Tiberius noted with infamy the commander of a Legion , for that he had sent forth a few Souldiers to the chase . Pompey I can not denie when he was in Affrica , followed this sport for some few daies , and therfore Plutarch pleasantly saith , that the very beasts of Affrica , felt the felicity , and power of the Romans . But I wil make it good , that neither any of the Nobility before that people became subject to one head , nor ( after the losse of the Roman Liberty ) any of the Emperours delighted in it . Onely we finde that the wisest of them , Augustus , used now and then to fish with an Angle , a sport which no way hindereth the operations of mans Nobler part . And ( like a Foole quickly to shoote my owne bolt ) I doe not conceive how Wisedome can descend so low as to prate all day to a Dog. Yet wee will allowe you this pleasure , if you will followe it as Pliny the second did , who in one of his Epistles affirmes that he never went to the Chase , Sine pugillaribus , without his Table-Bookes . But my scope is not utterly to avert your minde from Hunting , I onely perswading a moderation , not a relinquishment . Your double Study of Men , and Bookes will take up some time . Your Application , and Discourse . THe Former is most requisite , and yet most difficult , as being not every mans study . Spare no travaile to search throughly the Dispositions of those to whom your businesse Commands your often repaire ; else you will bee a yeere in effecting that which two daies this way bestowed might have finish'd . What will not the Application of a man , and the participation of his purse bring to passe ? The most Politick , and reserved of all your Nightcaps , hath commonly some one humour remarqueable above the rest , by which you may take him at your pleasure . One is deaffe to all motions that his wife makes not . Another maketh a Factor of his Secretary , a third of his Dore-keeper , &c. I have knowne a great , and competently wiseman , who would much respect any man that was good to his Foole. The most curious pates of us all have imperfections which lay us open to bee practiz'd on by farre weaker wits . Insinuate your selfe with a winning carriage into the good affections of all men . Humillity in your gesture , and speach will gaine you friends , which confirme yours with such curtesies as occasion permitteth you to performe . In the choise of your friends bee not onely curious but painfull ; for deserving Spirits are not obvious , but retired , and therefore require your diligent search , of which they are most worthy . There are some Conversations good for nothing but Recreation , others are decent , as to visit our acquaintance , others profitable , as that of Merchants ; others truly happy and delightfull , as to frequent the company of Schollers , and vertuous men . This is the Vine planted amongst the Olives . Abhorre Pride , other wise all men will loathe you . Out upon those Imperia Manliana , odious alike to God and M●n . That of Zeno , to his proud Disciple , is most true , and appositive . Not , saith he , if you bee great , therefore you shall bee good , but if you bee good , great . If your neglect , or indiscretion procure you an Enemy , and that he bee in himselfe worthy , seeke by all honorable meanes to recōcile him : but ( if he be without Lure ) having one foe , foresee diligently that you have not two . Your Discourse . YOur Discourse , saith one , should rather delight to judge it selfe , then shew it selfe . In matters of Dispute , apparel your Arguments in modesty ; for so , finding your selfe in an errour , you may make an honorable retreate . Bold , and peremptory positions , being true , offend the opposer , and being false , shame the propunder . Wrangle not ; Sic prob● is a troublesome , importunate fellowe , spued out of all societies that understand the World. When you cite an Author , be not too precise in quoting the Chapter , or Page , neither importunatly urge another to it ; for in so doing , you shall robbe others of their owne , it being Proprium quarto modo , to the Canvasers in Schooles , who will take it very hainously that you should usurpe their Profession . There was not long since a disputation betweene a meare Scholler , and a knowing Gentleman , who strengthened his Argument with the authority of Plato ▪ The Scholler demanded in what Booke of Plato hee had read it , and in what page ; to which the other replyed , that hee could not well call to mind either the one , or the other , alledging the length of time for an excuse . Whereupon the Scholler with a gaping laugh , and a great Oath , concluded , it was not at al in the Philosopher , daring the other to produce Plato , and to shew him the passage . To this the Gentleman thus answered ; Verilie I have left both that , and all my other Bookes at home for want of such an Asse as you to carry them after me . In jesting , and witty talke beare a part but remember that the Lattines cal them Sales quasi Condimenta , implying that wee should use them as Salt , and Spices to season our discourse , not to make them the subject of it . The Moralists affirme wee may bee Facetosi , non acetosi , witty , but not biting , or injurious to the Company . However , if you mixe not your mirth with theirs , yet marre not the Harmony with your severe censuring of it in word , or looke . Bethincke your selfe that the latter dayes are come upon us , which , should they not bee shortned , would damne all flesh . In the Prophets time , the most righteous sinned seven times a day ; and it is well if many of us can escape with fourteene . Man , as saith Scaliger , was created Animal sociale , A sociable creature , and therfore ought to conforme himselfe to the Perfections of his Neighbour , and yeeld to his infirmities . Fooles , and Flat-witted fellowes you have reason to beare with , because their Companie is profitable , and will save you the entertainment of a Iester . Bee not too Austere , there being a Christian liberty which you may safely share in . Marry as all rules suffer an exception , so doth this . If any mans speach shall at the remotest distance point at Blasphemy , let your face presently put on a dislike , and if a second time hee burnes your eares with that unholy fire , avoide his Company . Now a dayes our wits thinke themselves streightned , and cooped up , if their Talke bee barred Blasphemy , and Bawdery . A Gentleman of this Land ( in all other things not onely deserserving applause , but admiration ) escaped not altogether this Pestilent contagion . Being earnestly rebuked by an intimate friend for his slighting , and vaine exposition of the Scriptures , hee acknowledged the fault , promising to leave it by degrees , and therefore vow'd hee would henceforth onely make bold with the Apocrypha , and the singing Psalmes . Laertius sayes that Pythagoras descended to Hell , and saw there the soule of Homer hanging on a tree , Vipers , and Snakes twinning about it , as a due chastizement for his blasphemy against the Gods. How carefull therefore should wee Christians bee , least wee trespasse this way , who have to doe with a Serpent that stings the Conscience , and spits a fire everlasting ? Next to this crime in detestation is obscene language , so hot , and fowle , that I wonder it furres or fires not the mouthes that utter it . And the Audience trebles the offence , when it is spoken before younglings ; for of all Creatures , Man is most prone to imitation , and amongst all mans Ages , Childhood . Never so good a witt unhallowed , hath a double sting ; it offends God , and scandalizeth Man. At your meate never so much as name Death , Coffins , or other such mortifying stuffe ; for you may chance to have such mortall Guests , that the feare you strike into their soules may quite take away their stomakes . In truth sad Stories are neither for the bed , nor the bord . Of all things bee wary that publikely you busy not your selfe with Mysteries of State , for though Guicciardine justly maintaineth that the actions of Princes are subject to the opinions of men , their state , and majesty not impaired ; yet it is a dangerous Theame for such men to handle , whose Fortunes are examined more then their faultes . Your Studies . TOuching your Studies ; allot them three or foure houres in a daie ; and not more , and content your selfe to read multum , non multa . A few excelling Authors well digested , are able to compose an able judgement , and a vertuous mind . Reguard not the number of Bookes but their estimation . Give your selfe chiefly to History , in which you shall finde Morality here , and there inserted and interlaced like a curious worke of Ennamell in Gold. In the commendations of this Study , I will onely cite the words of incomparable Livy , to whom Rome owes more for her Fame , then to Aeneas , or Romulus for her Originall . For this is that so good , and profitable in History , saith he , when a man may see , and behold as in a Conspicuous Monument , and light some memoriall , the lively examples of all sorts set up in open view for his instruction , whereout he may choose for himselfe , and his Country what to follow , as also learne how to eschewe a fowle enterprise , and avoid a shamefull end . Begin with the Story of your owne Country before you goe to forreine , that in case you travaile , you may make a happy exchange of Historicall observations . But dwell not there , that being too confined a knowledge . The Romane will deservedly claime your next view , wherein you shall meete with deedes father'd upon men , which the Gods they worship'd , might without disparagement have owned . The order you must observe in reading it I will as briefly as I can set downe . The Order to bee observed in reading the Roman Story . TItus Livius , the greatest of all Roman Historians , begins at the foundation of Rome , and continues it to Augustus Caesar ; but halfe Livy is lost , and therefore where he is wanting , others may bee read . Where he is full hee is enough ; unlesse you would see Dyonisius Halycarnassaeus , in the first times of Rome to compare him with Livy . His Historie ends about the dissension betweene the Senat , and the People in Appius Claudius his time . There are also the five Bookes of Polybius from the first Punick warre to the descent of Hannibal into Italy . But that also is in Livy , and a great part of it transcribed out of the excellent Polybius . But there where Livy is wanting ( as namly in those times which are most necessary to knowe ) as the actions of Silla , Lucullus & Pompey in the Mithridaticke war , thogether with the Civill warre of Marius , and Sylla , read Appianus who is in Greeke , and Latine in a thin folio . Hee excepted , I could never reade any History that did fully relate the bloody passages of Sylla ; his Dictatorshippe , his Resignation ; his Death and Funerall . Plutarch I confesse lightly toucheth them in the life of Sylla . This brings you to the time of Catilines Conspiracie , for which you need no other then Salust . After that Caesars Commentaries will clearely shew you the Growth of Caesar , in the North , and the whole dissention betweene him , and Pompey the great . Then Dion Cassius doth at large relate the rest of Caesars Honours , his Death , and what followed in that troublesome time of the Triumviri . This is the most compleat , and largest Historie of those times . Then ( besides Tacitus , and Suetonius ) you may reade Xiphilinus a little booke , an abreviation of Dion of Nice , which is lost . He speakes of two and twenty Emperours as low as to the reigne of Alexander Severus , under whom hee lived . Then Herodian , a short , but pithy Historian goes to the time of Gordianus Caesar , speaking of twelve Emperours , and hee begins at the death of Marcus Aurelius . Then Ammianus Marcellinus speaketh at large of five Emperours , of which Iulian the Apostate is one , though his Historie doth not immediatlie followe . So that for the Series of the Storie , I advise you ( omitting Dionisius Halicarnassaeus , Polybius , Suetonius , Plutarch , and Tacitus ) to reade Livy , Appianus , Salust , Caesars Commentaries , Dion Cassius , Xiphilinus , Herodian , and Ammianus Marcellinus . To these you may adde the perusall of the two famous moderne Histories Guicciardine , and Commines , equall even to the best of the Ancients . The deeds of Scanderbeg , of the Turkes , and Barbarians I hold fitter to be sung then Storied . Heere I would also give you my judgement of the Greeke Storie , but that it would be fruitlesse for mee to insist longer upon this subject , by reason that I shall shortly write you a peculiar . Tract of Historie , and Dedicate that to your Lordships Name , as I have already my selfe to your service . I am once more returned to my first Mistresse , my Booke , to whom my future Constancy shall make satisfaction for my passed disloyalty . The Night , which I formerly consumed in Riot , I now divide betwixt Sleepe , and Cogitation ; nor doe I shut my Bookes out of Bed , my most inward Friends . I make fast my Dore upon the Vulgar , and encompass'd with so many Learned , and Blessed Soules , it seemes to mee I sit in the lappe of Eternity . I exclude Lust , Ambition , and others like , of whom Sloath is the Parent , and unexperience the Nurse . Images and Grandies I behold in their proper places , a farre off , and pitty those Great ones that know not this great Happinesse . It now onely resteth that in all submission and reverence I begge your Lordships Pardon for with-holding you from better imploying your time with these feeble , but affectionate Lines , to the writing whereof , two Motives have wonne mee . The first is my Zeale to your Good , I having a strong Desire that you should bee of your truly Great House ( though not in Fortune , or Fame ) in Vertue the greatest , and in the Celestiall Kingdome , have a Seate above them . And give me leave to tell you , Dearest Sir , that this is no hard thing for you to Compasse , it being onely the adding of Endeavour to your Disposition , which of it selfe leadeth to goodnesse . In this you have no small advantage of other great ones , it being ( if the Authoritie of Seneca will serve ) a maine requisite of Nobility . Quis nobilis ? a Natura ad virtutem bene compositus : Who is Noble ? Hee whose Nature invites him to Vertue . My second , & lesse principall Motive is a feare , not of Death , but that paradventure I might unfortunatly die , without leaving you a Testimony of my Gratitude for all those Graces , and Favours which it hath beene your Lordships good pleasure to deigne me your unworthy servant . My owne indisposition of body , and the dayly sight of these Turve fires , minister occasion to mee of Contemplating the howrely consuming of the Earth , whereof I am made . Quaelibet res dum in sua resolvitur Principia , tunc apparet qualis revera sit , & quidnam sub illa specie latebat : Every thing being resolved into his first Principles , doth then appeare what , indeed , it is , and discovereth what lurked under that shape . It is no otherwise : I everie day burne as good earth as mine owne , and , if heere I die , it is likely that this , or the next Generation will make fires of mee . But Civillity calles upon mee to make an end . I therefore once more humbly implore your Lordships forgivenesse for detaining you from your more serious affaires , with this long Discourse , which hath passed the bounds I first set it downe . If I have inserted any thing pleasing , or good , imagine I have done like an ugly Painter , who hath by chance made a Beautifull Peece . What ere it bee , you are the Master of it , to whom it standes , or falles , as doth Your Lordships most humble , loyall Servant Antony Stafford . Errata . PAge 30. line 5. read onely but. p. 48. l. 9. fortake r. take . p. 59. l. 19. r. blend with it . p. 97. l. 1. reade Marcus. p. 125. l. 3. r ▪ Twining . Notes, typically marginal, from the original text Notes for div A68769-e250 The polish Crown Notes for div A68769-e430 Ex resolutione partium . Of your Expences . This is not so consonant to the Doctrine of Christ , as I would it were . Wherfore prudently and Christiāly shun all occasiō● of quarrel . What a wretched age do we live in that maketh effusion of blood , the onely meanes for reparation of honour , & teacheth us to make Gods dishonor the foundation of our Fame ? Anger .