A NEW Discourse of Moral Philosophy, Entitled, The Keys of Counsel.  
Not so pleasant as profitable, for young Courtiers.  Optima est Patientia Victor. 
AT LONDON, Imprinted by Ralph Newbery.  
Anno. 1579.   

Jndex.  

Of humility. Cap. 1  
Of company & fellowship. Ca 2.  
Of talk & communication. Ca 3.  
Of modest behaviour. Cap. 4.  
Of self love. Cap. 5.  
Of wine and women. Cap. 6.  
Of dice play. Cap. 7.  
Of travail. Cap. 8.  
Of stability. Cap. 9    

To John Kay the younger Gent. Haly Heron his Governor, wisheth continual health, with increase of learning and virtues.  
WHen I had well considered with myself how great affinities are said to be betwixt learning and good manners, insomuch as either of them without the other seemeth to be unperfect, & both equally joined. (O God) how strait a course they take to win both worldly favour & eternal felicity: I have thought good, as well presently nourishing thy tender wits by daily instruction, as hereafter (when some private occasion may perhaps remove me from thy company) to leave these few precepts of moral Philosophy together, with my especial good will towards thee bend, in riper years of discretion to be well weighed and seriously followed. The gifts of nature which appear in the blossoms of youth, so bountifully bestowed upon thee, have (as it were by contemplation) alured me to give these instructions of Courtly behaviour, not because I would thereby persuade thee to seek such doubtful preferment, but (if hereafter by the good advice of thy parents thou be commanded, or by deceitful emulation drawn to such kind of service) that thou mightest in the entrance of so perilous a passage, be well armed against those dangerous delights which unto others for want of better government, hath been the chief cause of ruinous decays and skornful overthrow. And first I would have thee to understand, that the Court is a boisterous Sea, where by the raging storms above head, the strongest ships are thrown upon the doubtful rocks of displeasure, and yet sometimes by the favourable aspect of fortune, safely arrived in the quiet haven of good hap. It is like a steep hill or huge mountain hard for any man to climb, and yet apt for all men easily from thence to fall down headlong, and especially to such as are swiftest of foot, or rather lightest of head, nothing subject to good counsel & foresight of mischiefs. The ways are pleasant, the entertainment sweet, but the fellowship is the more doubtful, because that under so sweet a taste often times lie many bitter pills of hard digestion, and as some say, the common sickness of the Court, is to surfeit in the banquets of dissembling: but no man can burn his fingers without fire, nor be deceived where he hath not overmuch trusted. Moreover, the way to vice is readily found, but the true path and footsteps of Virtue not so easy to be followed: For nature is subject to sin, and soon alured by the enticements of folly, but noble Virtue requireth longer times of increase, whose humble root as it were by degrees spreading herself abroad, is the more steadfastly planted in the firm ground of perfect knowledge, where not by kind, but customably increasing, bringeth forth the flowers of worthy fame, and sovereign fruits of felicity. This is the mark whereat all men should level, and the bounds of humane life which by no means can be enlarged: and as by the instinct of nature we are all moved with a provident care to live (as by the maintenance of pleasures and needful commodities of life it is manifest) so much more aught we by reason seriously to seek the safe conduct of virtue, that guideth us directly to the Palace of eternal life and everlasting pleasures: by this we have fellowship with Angels in heaven, after the consummation of this tragical act, but the other is common to us with all other earthly creatures. Take therefore these instructions of virtue for a new years gift at my hands, which (alluding to thy name) I have entitled the Keys of Counsel: hoping, the even as by the providence of God and the furtherance of good parents hereafter, thine estate may be worthily advanced: so that the dangerous course & adventures of youth by these my travails shallbe the better directed and more safely governed. I have followed the praise of virtue more than the reprehension of vice, in this short discourse of manners, for that with Cicero the Prince of eloquence, I hold it greater glory that is gotten by defence of honesty, than that is doubtfully received by disclosing of misdeeds. If want of skill hath unpleasauntlye closed up the wide fields of rhetorical exornations in so good a matter, accept the moral sense of simplicity, which tendeth rather to plain profit, than vain pleasure: But if perhaps the discourse seem to be shorter than the greedy minds and attentive ears of the studious herein should require, content thyself, that the rest of my winter exercise hath been applied to thine own private instruction. Farewell, and thus much remember: That life without learning is unpleasant, and learning without virtues unprofitable. Cal. Decemb. 1578.  
Thy Governor for the time, and thy friend for ever. HALY HERON.   

Of Humility.  

CHAP. 1.  
THE strong foundations of virtue grounded on Humility, must of force his raised from the steadfast rock of Faith: For as it is by true record of holy scriptures witnessed, The fear of God is the beginning of wisdom. And surely when a man begins to consider the frailty of flesh, and immortality of the soul, the miserable calamities of this world, and the inestimable, joys of heaven, of mankind the vain folly, and the true perfection of divine nature and omnipotency of God: Even than is he tried with the touchstone of truth, or rather moved by the suggestion of holy spirit, to fear the just judgement of the almighty, mistrusting his own righteousness which can not be but imperfect. Then is he forced in the doubtful storms of Despair, to cast anchor in the quiet haven of Hope, then is he taught by the rigour of the law, to claim the privilege of faith, appealing from his own merits, to the mercies of Almighty God, trusting not in earthly fancies, but in the true favour of his heavenly redemption. And this is the faith the bringeth humble fear, & gives increase of heavenly wisdom, from whence as it were from a goodly fountain of grace, all other virtues have their beginning, but not from reason alone, according to the Philosophers opinion, which appoint Virtue to be such a perfect quality of the mind, that guideth us directly in the execution of right, towards the attaining to felicity, a thing impossible unto us to deserve, which by the corruption nature, and frailty of flesh, are commonly withdrawn from that which is good, and contrariwise alured to that which is evil and uncomely. And like as the natural plants without grafting, yield bitter fruits, and the ground, that is not by the continual labours of Husbandmen tilled and manured, bringeth forth dry Moss, & unfruitful weeds: none otherwise the desires and affections of man, not grounded on Humility by the fear of God, follow the lusts of the flesh, and proud temptations of Satan, whose false delights at length will press them down into the deep pit of perdition: these be the dangers lest misdoubted in the adventures of youth, which in these days account it an advantage to be famous in vice, and a base mind or cowardly affection, to live by the strict course and direct rule of virtues, whereof hereafter we shall discourse more at large. But now must we talk of Humility, which is even the Lantern of light, that guideth our feet into the way of peace, the star that leadeth us to the house of true nobility, and the first step of duties, that raiseth our minds to the worthy deeds of virtue. We see the lofty flying Eagle, (whose large wings are unable to exalt the weight of her body from ground) first humbleth herself with lowly stoops, whereby she recovereth greater strength to mount aloft into the Peripheries of the Air: so must the mind of him, that seeks to have the full reward of Virtue, be content humbly to fulfil the charge of duties, and by degrees, to climb the stately steps of advancement. There be some that blindly judge the gifts of Fortune (as vain pomp, and fond pleasures of this world) to be the sovereign goodness, and chief support of felicity, in so much as this man carefully spends the whole course of his life for increase of wealth: another languishing in fond desires, oftentimes by sundry diseases empayreth his own health: And some are daily pampered with delicate meats, and drowned in the wanton Seas of worldly pleasure. And is he therefore happy that is rich? no, for wealth is subject unto fortune. But is he well pleased that hath pleasure seldom? for commonly sweet meat hath sour sauce, and pleasant mirth is accompanied with the train of loathsome sorrows. And doth he bathe in bliss that lusteth in unlawful desires? or rather offereth himself for a sacrifice, to be consumed in Hell fires? then Fortune maketh rich and poor, and Nature giveth health and sickness, beauty and deformity: but herein consisteth no felicity: for neither is he to be accounted rich that is never satisfied, nor happy, whose steadfast mind in quiet possession of Virtues is not established. 
Summum bonum.  A most quiet and peaceable estate is felicity, flowing with abundance of pleasures, free from bondage, void of fear, & subject to no manner of misfortune, and sooner shall glad poverty with a contented mind enjoy the benefit of such heavenly treasure, than all worldly pomp, & riotous delight, which by no means can insinuate themselves to sojourn in the house of happy state and tranquillity: for this cause, the valleys are commonly more fruitful than the Mountains, by reason, that lying low, and shrouded from the scorching heat of the Sun, they receive more plentifully the drops of dew, and natural fatness, that falleth down from the tops of the Mountains. But there be found sundry branches of humility, which spread themselves abroad as it were in defence of the tree that generally containeth them all. And first receiving chief sap from the root of humility, springeth out the true knowledge of duties, 
Obedientia  than the which nothing is more commendable in youth, nothing more profitable in a common wealth, & nothing more acceptable unto God, which thing M. Cicero, the flower of eloquent Philosophers, full wisely considered, when he wrote those large instructions of Duties, wherein there is no sorts of men, whose expectation on the behalf, he hath not satisfied, for there is the duty towards our parents, & the love towards their children lively expressed: the charge of Princes, and obedience of subjects: the fear of Magistrates, and the execution of laws; and that comprehendeth all in one, the most loyal love, and dutiful regard of our Country, the common parent of us all, is there likewise most manifestly mentioned. But we must rather hold with the doctrine of true Philosophy, that the fear of God, and true service of the divine majesty, containeth all other duties, which spring from thence, as from the Fountain of Life, as is aforesaid. For if all power cometh from God, and authority from above, no doubt, the Majesty of a Prince is with all duties of humility to be honoured, and the authority of a Magistrate by no means to be resisted. We aught not in mind to conceive an evil thought, or sinister opinion of our Prince and governor, much less than Giantlike to rebel, and consequently to make wars with the Gods: but we should be like children affected towards their Parents, accounting their imperfections our plague, their sin, our shame, and their fall our utter confusion: for as that member is nothing profitable, but rather hurtful to the body, which by corruption, is lame and unperfect, so that subject, whose mind is drawn into sundry practices of discord, working the disquiet of a common peace and tranquillity, may justly be cut off, as an unprofitable part, or canker of a common wealth: but whence cometh such unnatural affection, as the child to wish the destruction of his parent? whereof riseth such furious rage in the subject, to rebel against his Prince? & what moveth such desperate madness in the Citizen, to betray his own native Country? cometh it not of Pride, covetousness, or envy? and what are these cruel tigers, or despiteful monsters, that so vex the minds of unhappy men? or whence have such cursed vices their beginning? surely from nature partly, which inclineth to the worst, nourished by false emulation, & confirmed with evil custom, for as Vergill sayeth, Alitur vitium crescitque tegendo, Vice is nourished, and increaseth by cloaking. We must therefore withstand the beginnings of such mischiefs, lest peradventure lingering delays bring untimely repentance. For sooner is the green wound healed, and perfectly closed up by the Surgeon, than an old grief (which by continuance is festered in the body) can be sound cured: so shall the tender capacities of youth, by good government & wholesome instructions, be sooner trained to the perfection of virtue, than the malapert affections, and obstinate desires of riper years, from the lewd practice of vice, he restrained according to the Proverb, That is bred by the bone, will never out the flesh. And surely, the most necessary practice of good education, is with many other most profitable commodities of the common wealth, at this time too lightly regarded. And is it not a scornful thing the a man should teach his Horse the manedge & career, or his hawk to fetch the lofty turns abovehead, or hound to follow the suit of a stricken Dear, and leave his child in the flower of youth, either subject to mischiefs for want of good government, or that is worse, wasted in the fellowship of such unthrifies, as happily shall encourage him for want of better grace & maintenance, to seek his own father's destruction. But the consideration of this, & the worthy benefits of learning, I leave to their private judgement, which know the manifest difference of good & evil. And returning to the purpose, I say, that obedience as in all ages & estates it is necessary, so in youth it aught chief to be planted, & principally grafted. Next unto this ariseth the branch of patience, 
Pacientia.  wherein consisteth the chief trial of wisdom. And a stout virtue is this, that vanquisheth the swelling rage of wrath, and resisteth the invincible force of nature. 
Bias.  Bias the wise man, being demanded what man was to be thought most infortunate, answered, even he that is most impatient, adding there unto this reason, that not the loss of goods, or change of fortune, could so much prostrate a man's life, as the unquiet acceptance of such unhappy chance doth molest, and grievously disturb the tranquillity of the mind: the present remedy for such uncomfortable mischiefs is only patience, the overwhelmeth heaps of sorrows, with hope of succeeding pleasure, the indifferently sustaineth the profits of peace and bitter storms of war: patience is the shield of intolerable wrongs, that lighteneth the burden of adversity, & seasoneth the joys of prosperity, the comfortable medicine of sickness, & the most wholesome preservative of health. What caused the Philosopher Socrates, 
Socrates.  a man of mean birth, to be pronounced the only wise man of the whole world, by the divine Oracles of Apollo, but patience? what raised the worthy renown of Q. Griseld, whose fame is registered in the court of everlasting memory, but patience? finally, what storms of strife, what chance of fortune, or what force of mischief doth not the same patience overcome? for this cause were the sage Philosophers wont to be received, & highly esteemed in the Courts of Princes, that by the example of their modesty, the noble Peers, & rulers of the land, might be the better instructed of indifference in the execution of justice, for according to the opinion of Aristotle, 
Aristotl.  unworthily to him is the charge of authority committed, that is unable to restrain & govern his own private affections. Then if patience in a Prince be comely, and in a Magistrate also necessary, how much more aught it of all good subjects dutifully to be embraced: for as the virtue of a Prince is the chiefest authority of the magistrate, so are the good conditions of rulers the best stay, and strongest defence of inferiors. And thus much I would wish to be generally persuaded unto youth, that as patience is the porter of preferment, so that all wrathful and rash revenge, is the ringleader of mischief, and author of destruction. But here some will say perhaps, what doctrine is this, that so confoundeth high courage? what a cowardly mind hath he that so debaceth manhood? can it stand with the courage of Achilles to forbear? or with the majesty of Caesar to take wrong? yea Sir, and (by your leave be it spoken) how much the more noble is the mind, so much less is the revenge of private wrongs by himself esteemed, and for this cause, that if the wrong consist in words, be misdoubteth not his good fame and credit sufficient to disprove and confound the weak strength of false reports: but if provoked with unjust deeds, to seek revenge of injuries. It appeaseth the wrath of a noble conqueror, more to be able to punish, than it contenteth him utterly to destroy. Was it against the courage of Hercules, 
Hercules  that he restored Priamus unto the Sceptre and possessions of his father Laomedon? was it against the honour of King Hydaspis, 
Hydaspis.  that he pardoned the false traitor Oroondates? & was it against the majesty & manhood of Alexander, that he refused the unequal challenge of Queen Thomyris? no, but rather a special sign of heroical magnanimity, to despise light wrongs. and nothing to regard such mean adventures, whereunto this Proverb may be applied, Aquila non capit muscas, the lofty fierce Eagle prays not on silly Flies. But I mean not here to praise Thersites in stead of Ajax, nor Ajax is to be preferred before Ulysses, for it is not enough for a man to be bold without wit, nor strong without wisdom, but unto whom those virtues are indifferently granted, he hath in my judgement an absolute force and perfection of manhood. Again, there be divers kinds of sufferance, 
Fortitudo  for as the execution of justice, and wrongful persecution, are not equal, so constrained sufferance, and humble patience, are not alike. The patience of good Calisthenes the Philosopher, enduring the cruel torments devised by the tyranny of Alexander, was wonderful: but the desperate boldness, or rather obstinate stubbornness of Queen Olimpias at her death, was not alike, nor by any means commendable. Thus we see that patience is the armour of righteousness, against which not the bitter storms of adversity, not the furious rage of tyranny, not not the cruel passions of death itself can take place, or any thing prevail. 
Comitas.  The last branch of Humility, outwardly showing the fruits of virtues, humbleth itself in the face of all men, and bears the flowers of courtesy. And truth it is, that such as is the tree, like is the fruit, for neither can we gather Figs of thorns, nor Grapes of thistles. This Virtue, as in all places, amongst all sorts it is commendable, so in the Palace of a Prince, (which is the Nurse of Fame, and Theatre of Virtues) it aught chiefly to be fostered, and daily practised. So agreeable to the nature of mankind is this gentle affection, that by the consent of sage men, it hath been called Humanity, and since by the friendly corruption of the common sort (as I guess) from the Court, it now taketh the name of courtesy: but we will not stand so much upon the name, as the perfect use hereof, although in deed of late, amongst our English Poets, hath risen a doubtful controversy, as touching the true christening of this Virtue, in so much, as some call it a bastard courtesy, or in plain terms, dissembling flattery, that covertly taketh possession of men's minds, in the Courts of Princes now adays: but as these have their privilege to speak what they list, so I doubt not, but many of the other have a protection of self will, to do what they like best.  
These men may be resembled to the Philosopher Antisthenes, 
Antisthenes.  who walked on a time in the common place at Athens amongst the Nobility, very much dysguised in apparel, wearing Rags in stead of Robes, meaning thereby covertly, to steal the name of Humility, for that he was otherwise of good ability, and reputation, wellknowen.  
But Socrates, so soon as he peceyved him in that place thus attired, cried aloud, Behold, a man may see the secret ambition of Antisthenes, even through the holes of his cloak, whom presently the people all beheld with scornful derision. And thus was the deep dissimulation of Antisthenes' discovered, by the ready wit, and sharp rebuke of Socrates.  
I find in an old writer a most virtuous example of Humility, practised by the King of Hungary, which on a time riding in his Chariot, accompanied with a troop of his Nobility, preparing themselves to sundry disports, and martial feats of exercise, glanced his eyes aside by chance, and beheld a couple of ancient poor men that were traveling on the way, whereupon he commanded his Chariot presently to be stayed, and coming down from thence, marched alone to meet these two Pilgrims, whom he cheerfully saluted, and humbly on his knees embraced, and after much familiar talk between them had, the King sent them forward on their journey, very richly rewarded, himself returning to his chariot as joyful as if he had done some great adventure. But this thing done by the King openly in the face of all the nobility, and chief royalty of the Court, was amongst such a multitude, one cause of divers effects, & the only occasion of sundry offences, in so much, as some marveling at this strange courtesy, with admiration, were very much astonished. Other murmuring, grudged at the gifts so vainly bestowed, but chiefly, the prouder sort of the nobility, were grievously vexed with scornful disdain, at the fact, amongst whom, the King's brother was one, which presently upon their coming home to the Court, withdrew himself closely into the kings chamber, where finding him with opportunity of time, said these words: Sir, I let you understand, that the Lords and chief royalty of the Court, wonderfully misliked the strange entertainment you gave to the base beggars by the way, imputing it rather to the plain disgrace and profaning of your royal Majesty, than to the vain pretence of any better end, and thus much is spoken in secret of me, by nature your brother, and by duties your humble subject. The King hearing these words, gave him hearty thanks for his labour, dissembling his purpose until the evening when all the Lords were departed to their lodgings. Then commanded he the deadly trump to be sounded at his brother's gate, which by custom of that country was wont to give warning presently before the death of a Peer upon judgement not to be reversed. The sound whereof struck such a terror unto him and his whole family, that calling his friends together, they lamentably mourning, passed all the night, looking for nothing but death: And the morning was now come, when with a sorrowful train of mourners himself the king's brother clothed in sackcloth, bore head with his comely locks negligently dispersed abroad, ghastly to behold, with his eyes fixed unto death, came thus into the Court, abiding in the hall humbly on his knees at the king's mercy: whereof the king being advertised, came down at length unto his brother, bearing himself ignorant of this tragical show, whereof notwithstanding, he himself had been the chief author, & cheerfully demanded before them all, what was the cause of so strange an alteration in his brother, which heavily told him the sound of the trump had thus fearfully warned him to put himself at the feet of his majesties favour: whereat the king smile said. And is this the cause of so great a terror unto thee, the hither unto us thou art come so disguised? can the fear of ●eath by the judgement of man which is uncertain, so soon confounded thy lofty courage? But why didst thou then so skornefullye wonder at me, which humbled myself yesterday when I beheld the lively and express image of death (whose force no man can escape) in those ancient men whom for age I courteously salute? was it not more fearful to behold the figure of death than to hear the sound of a trump? is it not less cause of wonder in me to obey the laws of God and nature, than in thee to fear the judgement of man, which is frail? Therefore I pardon, and advertise thee my brother, that as thou haste been over dreadful of man heretofore, so that thou reverently fear God above all men hereafter. With these and such like words, the good King modestly reproved and friendly chastised the proud surquidry of his own brother, to the better example of all the Nobility of his Court. A worthy mirror of Humility in the Majesty of a Prince, & an especial pattern of the rare clemency and courtesy of a King. And thus we see the state of Princes much better by dignity of virtues maintained, than by the force of worldly pomp and riches strengthened and upheld, the fame of true nobility by gentleness & courtesy fostered, the wealth of subjects by dutiful obedience increased, and to conclude, the toward wits and singular good capacities of young Courteours by sufferance well furthered, and through modest behaviour & humility, worthily to be advanced.   

Of Company and fellowship.  
CHAP. 2.  
PYthagoras was wont to say, that commonly in a multitude the number of the wicked is most, & the flock of good men least. How true the opinion of this Philosopher is, by daily experience it is too plainly proved: For where there is one man in these days encouraged by the reward of virtue, to search out the secrets of wisdom, there be many times as many which no doubt alured by the smiling looks of vanity, do spend their whole time in the contemplation and practice of folly. Hereof cometh sloth the only nurse of need, pride, the chief author of penury, & filthy lust, the mother of all mischiefs. And to be short, what shame, what sorrow, grief, sickness, plague, death, and that is worse than death, what servile bondage doth not this deceitful emulation and pestilent force of ill company procure. But there is a more curious kind of people sprung up of late days amongst us, which are so far from imitating of any man, that they principally study to make themselves like unto no man. And because in the Court there be multitudes, and many men must needs be diversly disposed, it behoveth a young Courtier at his entrance, principally to be advised in the choice of his fellowship and company, for surely it is the chief point & first means to win or lose credit and estimation: Let him remember the good Counsel of the kingly Prophet David, that saeith, with the just thou shalt be made righteous, 
Psal.  but with the froward thou shalt learn frowardness. There be some, and I fear too many, that know not what goodness means, neither will they come where honesty dwelleth, unthriftiness is their haunting house, uncleanness their delight, quarrelling is their exercise, disdain their companion, and swearing their common talk: So that a young Gentleman accompanied with such companions, shall soon with the spoil of his goods be discharged of the weight of his credit, for if he have aught, they will wait of purpose to make him spend, they will spare their own to be liberal of his, until all be gone, then fling about for a new supply by such another companion, which is a foul shift and a shameful refuge: By this means many a toward youth is undone, his preferment far of, and here by his folly hath a very good furtherance. For such as they are, such shall he be, both for conversation of life and estimation. To avoid such mischief therefore, I would counsel him at the first to frequent the company of such as are modest and wise, to seek the fellowship of those that are learned, and so by little and little to insinuate himself into the countenance of the best, whose estate is steadfastly grounded on the rock of Princely favour, neither must he bluntly at the first be rounding with old Courteours, which will not rashly admit young babes into their bosoms, but content himself with the company of the inferiors, whose fellowship is commendable. Some are of greater experience by reason of continual affairs, other have travailed to learn the languages and manners of strange countries, some at home do study pleasant histories, and have a goodly gift of eloquence, and other by birth are not only Noble, but in conversation of life, and countenance very comely, with such men aught he first to acquaint himself: for these and such like excelling the common sort, are best worthy to be esteemed, not that the rest of meaner wits should be rejected, but that the best aught chief to be followed. And as one Swallow brings not in summer as it is in the proverb, so the strength of one only virtue, is not sufficient to knit the steadfast knot of true friendship, nor one good condition enough to seal the perfect bands of amity, but the likeness of minds, and similitudes of manners, for the most part maketh true friends: but to what end is this? shall we make a friend of every slight companion? No sir, but herein is the difference expressed between society and friendship, namely that this requireth present shows of familiarity but the other by longer tract of time is grounded, and by change of fortune best tried and made manifest. And in choice of fellowship, he that feeds his eyes with outward shows of bravery, more than his mind is fixed in the contemplation of inward beauty, may chance (while others climb the steps of worthy Fame) so shrewd himself in the dark shadows of reproach: for All is not gold that glisters, but sometimes under the looks of love, lurketh the cruel plague of despite, & under the flowers of sweet favour, lies hid the Serpent of deadly displeasure: In trust is treason, and to conclude, in fellowship oft-times is found most wicked and deceitful falseshood.   

Of Talk and communication.  
CHAP. 3.  
Speech is a comfortable gift, amongst all other creatures granted by the providence of God only unto mankind, whereby we are taught to understand the meaning of good and evil. For the tongue is an interpreter of the mind, and according to the opinion of some Philosophers, it is the greatest difference between us and unreasonable creatures, that we excel them in talk and communication. Socrates had a child of noble birth brought unto him, by gentle instruction to be emboldened, for he was of nature bashful unto whom said Socrates even at his first coming, speak child, that I may know thee, meaning that speech discovereth the good or ill conditions of the mind: But if Socrates himself were alive in these days, he might perhaps by that plains principle be very cunningly deceived: for why? the times alas are changed, and with the times the manners of men are altered, their hearts are hardened with untruth, their affections grounded on falseshood, and their smooth tongues are filled with sweet phrases of dissembling flattery. Where is that man to be found whose words and deeds are indifferent? where doth he live, whose friendship is faithful? nay rather who lives that doth not learn to be disloyal? and what is the cause of such and so great mischiefs? sure the abuse and vile disordering of sundry good gifts of God. Let us consider for example, that especial gift & sweet abounding knowledge of eloquence, which hath been heretofore, by the learned touching the reconciliation of princes, and true establishing of peace, worthily employed: and now it is in the brewing of discord, and moving of hateful wars, most wickedly practised. It hath been heretofore in devising wholesome Laws, for the maintenance of a common wealth seriously applied, and now it is in defesaunce of right too commonly set abroach. It hath been heretofore in the praise of virtues exercise plentifully bestowed, and now it is in the maintenance of vice and cunning enticements of folly (I loath to speak) to shamefully, scornfully, and too licentiously abused.  
What, fear to speak truly? what liberty to lie falsely? what shame to talk wisely? what praise to speak fondly? what pain to be plain? what pleasure to dissemble? finally what sloth to commend? and what haste and diligence to slander, is now commonly practised amongst men? that even to live is nothing else but to dissemble. And herein the secret providence of God is wonderful, which unto every good gift hath added some inconvenience, because we should not be surprised with pomp of pride of any time. We see the bright sun beams which giveth gladsome light over all the world, and yet scortcheth the green grass, and is hurtful still to behold: likewise the sweet flower yields honey to the pretty be, and gives poison to the loathsome spider: none otherwise is it with us, touching necessary use of the tongue, which unto some (being well used) and discreetly governed, is the cause of high preferment, and to others lewdly practised, and licentiously abused, it is verily the sharp instrument of mischief. And it were better for a man openly to be hurt with sword, than secretly to be wounded with evil words. There be many virtues expressed in discrete talk and wise communication, but amongst them all, there is none that commendeth a Courtier, so much as the careful heed he taketh in the praise or dispraise of any man: for neither is a friend in the Court hastily to be commended, nor an open enemy secretly to be slandered. And as I would wish all men busily to praise none, so I would have no man bitterly to backbite any. It is the duty of a Magistrate to enter into judgement of manners, and not the part of a private subject, to note any man with opprobrious words for his evil behaviour, not that vice is not in all places and at all times to be detested, but that faults and offences, by each man are not to be reproved: for of little meddling cometh great roast, and of licentious talk often times ensueth much unquietness. And sith the best man in some thing may deserve blame, it is most requisite, that one man should bear with another's imperfections, and rather charitably to admonish, than maliciously to reprove another man's offence. The next Virtue (that bringeth infinite commodities unto the well disposed mind) is in concealing of secrets, I mean such counsels in any respect as are committed of trust unto any man. It is good to forbear to talk of things peerless to be spoken, but it is much better to conceal things dangerous to be told. And touching the Prince especially with the Peers and principal rulers, it standeth much upon to be silent: And of all other things impertinent unto us, it behoveth not to be curious and inquisitive. For it is an old proverb Quae supra nos nihil ad nos. Moreover if a man be called to the table of his betters, where occasion may be given to speak, in any wise he must be well advised what and whereof is the question, before he intend to make answer, neither must he be to long in discourse, lest perhaps they should say that he loves well to hear himself talk, nor to curious in reasoning of the truth, nor to bold in defence of an argument, lest he be noted of impudence and want of discretion: but in those points chiefly, must he labour to delight by good order, observing Decorum in these and all other his saying: And herein he must take heed not to much to accustom his tongue unto one phrase, nor devil in any one knide of discourse, least for want of better Music, he prove an instrument of mirth to the scornful. And yet in this point many cunning Courteours beguile themselves now and then, except they take the figure Tautologia, for a comely grace, which the Rethoricians were wont to condemn for a vice: And now comes Thraso vaunting himself of his own deeds of arms, and high points of service, next unto him Thersites the minion poureth out his doubtful problems, and with amorous discourses wéeneth to be able to insinuate himself into the favour of the Goddesses themselves: And other there be, whom no serious cause or weighty matter can remove from luring of their hawks, raining their horse, or following their hounds: But these & such like, peradventure are well furnished with the gifts of fortune, for good cause, to supply the want of discretion. Lastly, touching the occasion and order of talk, it behoveth him much, that is conversant amongst the highest, to give them leave to choose their own matter, and (except it be in a case prejudicial to none) to let them be content with their own opinion, only for duty sake, afording some few words of course for common answer: neither must be show himself over manifestly to mislike the master, lest that should prove a greater offence, than somewhat to dissemble. And if in discourse of talk it hath happened any choleric words to pass (as there is none so modest, that can always restrain his affections) it is good to lap up the matter in the end, with a courteous farewell at the parting, and to give a gentle congee at the next meeting, lest peradventure some malice might thereof arise, which thou must at all times seek to avoid and eschew like unto poison. And he that can thus stay his tongue, and moderate his affections, hath a very good furtherance, no doubt, to advance his estate, or at the lest to pass his time without troubles.   

Of Modest behaviour.  
CHAP. 4.  
IT hath been a doubtful question of long time amongst the learned, touching the first cause and original occasion of Gentry. In so much as the Poets have painfully traveled heretofore, 
Poetae.  by fond authority of feigned fables, & vain proof of false arguments, to persuade the true conjunction of heavenly bodies with the corporal substance of mankind, and thereby concluding Gentry to be the very offspring of the Gods. Nor far dissenting from these men was the opinion of those Ethnic Philosophers, 
Philosophi.  which would have their nobility to derive their pedigrées from the Sun, from the Moon, and many other celestial creatures, the rather to increase their high courage and magnanimity. But these vain sansies of Paganism are already by the light of the Gospel and true Doctrine of Christian religion sufficiently drowned. There resteth yet, the gross error of the common sort of people to be refuted, whose churlish opinion hath supposed only riches to have been the beginning of noble birth and Gentry, for (say they) when Adam dolve, and Eve did spin, than was there no such Gentle kin: and true it is, but yet nothing to the purpose. For as the goodly frame and beautiful stage of the whole world was not in a moment raised all at once, but by the inestimable wisdom of God, brought by degrees to such a wonderful perfection, & most stéedfast continuance. So the seed of man from age to age, did increase into multitudes, dividing themselves into sundry societies, and by divine providence, at last taught to find out and practise the necessary help of civil government. Hereof cometh the crown of Princely dignities: hereof riseth the banner of true nobility: and from hence are blazed the ancient arms of Gentry. But (say they) riches was the cause of their promotions: Wealth was the occasion of such worthy calling, and by the weight of their substance, it is likely their estate was peazed in the balance of Estimation. And is it likely indeed, that the cause should be corrupt of such an absolute perfection? but that is contrary to natural reason, for such as is the cause, like is the effect: or is it possible, that such favourable help of divine wisdom, which was their guide in establishing that kind of government, should then fail them in the appointing of dignities? but it is more probable, that the natural affections of the mind by free choice, would rather admit the worthy disposed and virtuous men to take the supremacy and first charge of government. And thus much reason provoketh me to believe. But to return to the purpose: If the worthy fame of Virtues alone, hath raised inferiors up to the top and type of Honour: if by valiant deeds of arms antiquity hath been advanced: if upon such foundation of manners Gentry was first grounded, how much more necessary is it now and evermore, that so comely virtues of all men, and especially of Gentlemen should be embraced? for wilt thou be beloved of all men? then thou must be courteous and despise none: wilt thou be praised? use good conditions: wilt thou be honoured of the people? then be loyal to thy Prince and Country: and finally, wilt thou be dutifully obeyed of others? then thou must humbly fear God thyself. There be many kinds of Virtues which the wisemen have called Moral and Intellectual, whereof some be common, both to the affections of the mind, and the outward exercise of the body, such is truth, manhood, right, modesty in behaviour, courtesy in speech, sobriety, bounty, chaste life, true friendship, and such others, but the rest, as cunning, knowledge, prudence, patience, & wisdom, are subject only to inward contemplation, & therefore more heroical and divine. And these are the true seeds, sets and sciences, which in youth aught speedily to be sown, soundly planted, and most artificially grafted.  
The Romans (whose estate for politic government, far surmounted all other dominions of the world) had such care for the training up of youth in virtue and good manners, that they made laws, and ordained a special Magistrate, to foresee that none should live idle. And amongst all other Virtues, equity and truth was there of such estimation, that they might by no means bear rule which were suspected of covetousness, nor hardly be suffered to inherit, which in their youth had been known to have been common liars. In so much as the Emperor Traianus after that he had slain King Cebalus the father in battle, and taken his young son to be kept prisoner, during his nonage in the City of Rome, with much add granted his life, and due succession of the Kingdom unto him, only upon this condition, that he should be diligently taught, & well instructed in Virtues, and for this cause appointed his governor & him to continued still within the precincts of his Court. But the young Prince having liberty to solace himself with some of his companions, on a time broke into the Emperor's Orchard, where they busily applied themselves in the choice of sweet fruits to satisfy their childish delight, whom the Emperor himself by chance out of window perceived in that place, nor much discontent therewith, he came down alone, & met the Prince with his companions, meaning to have opposed him in sundry points of his schollershippe, and asked first from whence he came, unto whom the young Prince answered, from school, and stoutly maintained the same to his face: which proud fault and impudent boldness in the child, so wonderfully moved the wrath, and kindled the displeasure of the Emperor towards him, that he would (notwithstanding his former pardon) have dispatched him both from life and living when he came to riper years, had it not been for the second suit and great intercession of the Nobility, which earnestly persuaded him to the contrary. Such was the severity of this Emperor Traianus, in chastising of falsehood, & the worthy fame of all the Romans in the maintenance of Truth. And surely, if such laws were executed in these days, we should neither have the cities grievously vexed with corrupt Magistrates, nor the quiet streets troubled with so many frantic frays of brawling unthrifts. But where should a man seek justice, but of Magistrates? where should he found peace, if not in cities? & of whom should we learn good manners, but of Courteors? For in such a multitude & daily meeting of the most noble, wise, & valiant persons, the sundry gifts of nature & goodly virtues are so bountifully bestowed, no otherwise than in a beautiful garden, the sundry sweet flowers, which in the Spring time make a pleasant show in sight, & yield a most delicate savour of delight. In this place (as in a strong bulwark of defence) the worthy Knights returning from the dreadful wars, refresh their weary limbs with comfortable, words and great entertainment: here the wise consult as in a most quiet Senate house, touching the welfare and commodities of a common wealth.  
And likewise here the flower of Nobility daily practise deeds of arms, and exercise all feats of Chivalry most needful in the defence of their Prince and Country: and how much those men are to be blamed, which (in stead of such good exercise) use only the practice of most lascivious pastimes, it appeareth by the example of Ulysses, which in regard of his sweet wife at home, famed himself to be distraught with sudden furies, to the intent he might withdraw himself from the siege of Troy. For when he had been thereof advertised by Nauplus, and other worthy Captains of the Greeks, he was pensive all the night, consulting with himself for some fine device, or subtle slight, to wind himself from the wars: and on the next morrow he furiously broke out into the fields, where he found a plough, wherein (in stead of Oxen) he had yoked other wild beasts, which he took by craft, and thus eared the ground, which afterwards he caused to be sowed with Bay salt. But Nauplus understanding hereof, soon smelled his device, and caused his young son Telemachus to be brought forth, & laid in the furrow, whom, when Ulysses perceived, overcome by the strong force of natural affection, he turned his plough aside, & saved the life of the child, to his own shameful discredit. To whom Nauplus cried out aloud: Now mayst thou with shame leave off thy dissembled fury, sith thy councils are betrayed, and the depth of thy device is throughly sounded: and couldst thou (coward) for filthy lust forsake the worthy enterprise of wars: couldst thou persuade thyself for wanton love to leave the honourable deeds of Knighthood? It is a great shame to a King, to win the love of a woman, and lose the honour of the field, and therefore I council thee Ulysses to leave such lewd practices henceforth, & follow the martial deeds of arms, most fit for thy calling. And thus was Ulysses entrapped in his own snare, and circumvented with his own shameful device. But here might a great question arise in controversy, whether are more profitable of the valiant or wise in the administration of the common wealth, which I had rather close up with the opinion of Cicero that said: parvi sunt foris arma nisi est consilium domi.  
next unto these Virtues appeareth bountiful Magnificence, whose beams are so bright shining in the deeds of Nobility, that I suppose to dark clouds of Covetousness are not able to Eclipse the light of such a goodly virtue: And we must esteem it a dream, where men say, that English hospitality is fled, or rather Metamorphosed into the likeness of Italian thrift, Spanish pride, and other outlandish Parsimony: which if it be in dreaming fancy, but too truly found by common experience, it is a thing most lamentable, and especially to be blamed in those which stand so much upon the terms of honourable antiquity, and yet in Taverns, & scornful places keep their chief hospitality. If a man should reason with these men, & ask what is the thing they chief desire, perhaps they would say Fame, Power, or Liberty, three spiritual gifts of Grace in deed, but which of them liketh you best? Dost thou thirst after the sweet Nectar & heavenly perpetual flowing streams of Fame: but there is no such dulcet liquor to be found in Taverns: Virtue is the only fountain from whence these rivulets have their beginning: for this cause the divine Poet Homer did record the worthy deeds of Hector and Achilles: this moved Virgil to discourse the painful travels of Aeneas: and likewise the whole company of Historiographers, have left the deeds and works of antiquity unto all posterities, only for example of Virtue. But do you ambitiously desire to bear rule? then you must first learn to obey, for what duties can ye look for at the hands of inferiors, whom you disdain, when you proudly mislike the authority of superiors from whence cometh your honour? Is it Liberty that you seek? then can you not be free till you be able to restrain your affections: For how can he enjoy the commodities of Peace, which delighteth in the practice of discord? If he be free that is subject to fear, or happy that pines in sorrows, or quiet that burneth in wrath, them is he at liberty, which overruled by his affections: but it is far otherwise, and therefore in my judgement, he is free from liberty, and inferior to bondage. Therefore, if we would be crowned with everlasting fame, if we seek pleasantly to live, and honourably to die, to rule with power, and to be feared with favour, and lastly, to be like unto the Gods themselves, we must be liberal in reward of duties, and bountiful in due consideration of deserts. The Emperor 〈◊〉 was so bountiful in rewards toward his subjects, that he would suffer no day to pass, wherein he had not diversly performed sundry deeds of charity. What a Princely reward was given to Virgil by the noble Octavia, the mother of Marcellus, for a few lines writtend in worthy praise of her son? how mindful was that high renowned King Alexander, of his friendly governors, which in the conquest of Persia commanded a rich chest, which contained chief part of the spoil, to be reserved for Homer. These were the virtues of the Greeks and Romans, which committed their names of the Book of eternal memory.  
Furthermore, there be comely graces, 
Modestia  aswell in gesture as other behaviour, to be noted in a Courteour: and it behoveth him much that daily standeth in the face of his Prince, and chief royalty of the Realm, to be modest in his looks, and very circumspect of behaviour. Heliodorus, 
Heliod.  or at least, the friendly translator of his works, resembling Theagines unto the valiant Achilles, both in stature and all other outward comely proportions of the body maketh them equal, but for his countenance, (which discloseth the modesty of the mind) he preferred Theagines before the other, in that he was more humbly disposed, and far more courteous of speech, for which he giveth him a singular commendation. And to say truth, what is the comeliness of parsonage without good manners? surely it may be likened to the Painter's image, wherein is much art, & no sense, most curious workmanship, & little understanding. But in gesture & behaviour there are as many shameful vices to be eschewed, as there be comely graces to be followed: for I would not wish a young man to counterfeit such gravity, that he become a Drawlatche, nor a double courtesy maker, which is scornful, nor a ceremonious cap giver to all men, for that is ridiculous, so that he must be neither shéepish, nor yet past shame, that will seek to advance himself to credit by good manners & modest behaviour. There be some which love rather to set their looks in a Glass, than learn to sit comely in the saddle: another stalks in the streets (as we say) like one that would steal Cranes: another bears the countenance of a Lion, perhaps whose courage is not worth a Leek: this wily fellow shows every man his sword, which hath been the death of so many frogs in Ireland: and other tells the wonders of strange countries, & therein useth the liberties of a travailer: and lastly, some are ever exclaiming on their stepmothers fortune, and whine at the sorrows of Adversity. But these (in my judgement) had rather choose Folly for their playfellowe and companion, than the have Virtue their guide & safeconduct unto wisdom. There is a mean and mediocrity in all things, which he that can indifferently observe, hath attained even to the full perfection of Virtue.  
It commendeth a Courteour likewise to be generally seen and experienced in many things, for the knowledge of all things is profitable, but the abuse of any thing is uncomely. I have known very wise men, which traveling by chance in the company of mean Artificers, would not think scorn to talk, but take delight to discourse with such, even of the vilest trades that are to be necessarily used in a common wealth. Sweet honey is not gathered out of one only, flower, nor learning is had out of one book, nor Wisdom likewise is attained by the practice of one Virtue alone. And we must learn also to frame our speech and behaviour according to the place and company, not to talk with Priests of love, nor with Ladies of religion, not to discourse with children of wars, nor with Princes of trifles: neither in a tragical misfortune to be too much daunted with fear, nor in a sudden felicity too far surprised with delight. And in any discourse we must remember to infer duties by desert, mirth with measure, and pleasure by commodities, for according to the Poet, Omne tulit punctum qui miscuit utile dulci. To conclude, in all our actions & expeditions, we must prefer the steadfast counsel of advised policy, before the rash enterprise of malapert boldness. It is better to deserve everlasting fame with noble Fabius which saved his country by delays, than to perish with shameful Callicratides which lost a goodly fleet of the Lacedæmonians with overmuch hast. We see the lingering snail by tract of time doth softly climbing reach to the toy of stately Towers, & there quietly sits without danger, where the fierce captain with hot assaults & bloody skirmish at last perhaps wins the strongest fort, which he can not keep without double charge and deadly peril. And surely, the cunning to keep is no less commendable, than the courage to obtain: And thus he that will rule, must learn to be obedient, he that will live quietly, must of force restrain his affections, and he that would be known to be a gentleman, must always use good conditions.   

Of Self love and surquidrie.  
CHAP. 5.  
I Can not easily condescend to the opinion of those which affirm that a man cannot in any wise do himself wrong: but I am rather induced by reason to believe that a man can hurt no man so much, as he plagueth himself. For if we consider the miserable estate of mankind, subject to such and so many fearful dangers and sudden alterations, in the whole course of his life: we shall find that in stead of one injury done is another man, he bringeth mountains of care, & heaps of sorrows upon his own head. And to omit all childish sorrows, when he cometh from his crade first into riper years of discretion, good God, how violently is he drawn by sweet alluring lust, into the loathsome practice of folly? what care vexeth him within? what fear doth compass him about? what pleasures in hope? what sorrows in despair? what flames of desire? and what cold floods of disdain? and finally, what rocks of repulse do break the billow waves of his wavering mind; in so much as ten thousand times in a day (to end this careful strife) he calls for death to cut the line asunder, of this his luckless life. And yet perhaps by tract of time he is taught to leave such toys: reason peradventure may rule such rage, and counsel overcome such youthful fancies. But from thence escaping the danger of Scylla, he is now thrown headlong upon the dreadful rocks of Charybdis: he is grown from youth to manhood: nay rather he is come from joy to grief, from pleasure to pain, and from mirth to mischief: before the wanton desires of youth molested him, but now the wilful deeds of manhood, do daily assault him: before the pleasure of lust enticed him to folly, but now the rage of wrath can provoke him to mischief.  
Lastly, he was then ravished with the joys of heaven, but now he is haunted with furies of Hell. For in in this age he is chiefly subject to pride, vexed with wrath, and puffed, or rather poisoned with ambition. Again when the natural heat of lusty youthful blond, by diminiyshing, seems to moderate such outrageous furies, to quality such affections, and to assuage all such wilful desires: Even than comes the Image of death (I mean old age) so crooked, so lame, so deformed, so loathsome, fraught with such care, and overladen with such infirmities, that a man would wish rather now to die living, than to live longer in such a plight pining: for besides all these plagues and tedious annoys, it is most commonly accompanied with such a devilish companion, that fainteth his weak body for want of sustenance, disquieteth his testy mind for lack of rest, and in the end (like and evil guide that leads a blind man into the ditch) it closeth up his eyes in endless sorrows and most miserable calamities. And this is the same covetousness, which hath been ever accounted the root of all mischiefs. So that we see by the whole course of human life, that a man is the chiefest enemy unto himself. And oftentimes it cometh to pass, that where a man soweth pleasure, he reapeth pain, where he pretendeth love, he findeth hate: and wherein he seems to offend others lest, he privily hurteth himself most. 
Philautia.  And this is manifestly proved by the example of Self love and surquedry A sweet vice and deceitful affection is that fancy which the Philosophers have called Philautia, and so natural a disease in deed, that neither Prince nor Peer, high nor low, rich nor poor, wise nor foolish, weak nor strong, fair nor deformed, not not the learned Philosophers themselves, were all able to withstand. And me thinks I hear Nature thus reasoning with myself: Is it possible for a man to live that loves not himself best? but that is contrary to my laws, which have given to every one an especial charge and provident care to nourish himself: and that thou mayst easily perceive this to be true, behold I gave thee ears to hear, eyes to see, tongue to speak, reason to understand, feet to go, hands to feed and defend thyself, and generally care to maintain the good estate of life. These things are granted by kind, and canst thou undkindlye seek to abuse them, more to the profit of others than to thine own benefit? no not if thou wouldst: for I can compel thee to the contrary: but thou takest more delight in the beauty of another: I grant, so thy neighbours field is more fruitful, and his cattle bear more bountiful udders, and what fares she the worse for that, which feeds oft upon the same, and thinks her own birds fairest? So can I see them weep when I laugh, mourn when I rejoice, sick when I am whole, poor when I am rich, naked when I am clothed, imprisoned when I am free, and harbourless when I am housed: and wherein can this be hurtful unto me which feel not an other man's grief, know not his want, nor bear not his passion? but what if I did? should I support his need, and waste mine own wealth? that were folly: should I set him free to loose mine own liberty? that were more vain: and generally, should I succour him, relieve and cure his disease? to hinder me, to grieve me, and increase mine own maladies? that were even little better than madness. Not, I am nearest unto myself, and therefore no man can justly blame me, to prefer mine own safety before the commodities of an other: and I may perhaps commend him well, and like her bet, but I will ever love myself best.  
To these objections of nature, or rather false persuasions of Divellishe disposition, reason doth modestly reply, by the authority of truth, in this manner.  
How long wilt thou abuse the patience of divine power, O thou froward and perverse humane Nature? how long shall thy proud looks provoke the dreadful wrath of the heavens? canst thou safely challenge the name & title of a goddess, and yet still practise to rebel against the Laws and ordinances of the Gods? or wilt thou look to be called the mother of mankind, and wilt not submit thyself to the rules of reason? doth not the dreadful judgement of the one, fear thee from sin? nor the friendly persuasions of the other, move to embrace virtue? But consider what thou art of thyself, yet at the length I beseech thee: hast thou any strength, substance, beauty, reason, or understanding, which is not given thee from above? A naked life in deed we receive at thy hands: and what availeth that unto us without good conditions, nay, were it not better to be unfed, than untaught and never borne, than brought up to destruction? Thou vauntest of life: but canst thou make us free from death? thou talkest of beauty, but canst thou teach us to avoid the smart of lust? thou braggest of strength, but canst thou warrant us to with stand sickness? no nor any means thou canst see to make us thy children happy. For as he is not called fortunate which is poor and deformed, so they are not accounted happy, which are only rich and beautiful. But thou wilt say perhaps, that Nature is desirous of knowledge which is the ground work and foundation of Wisdom: And it is true that a man is naturally inclined to the practice of skill, and experience of cunning: For in his youth he voluntarily learneth to speak, than he practiseth to dispute, and persuade, he learneth to delight with sounds, he is taught to number any sums, he measureth the ground by proportions, and ruleth the stars with understanding: And what profiteth a man to compass all the world by wit, and destroy himself for want of wisdom? for as life without learning is unpleasant, so learning without Wisdom is unprofitable. To what end served the deep knowledge of Aristotle, which virtuously instructed others, and yet desperately shortened his own life? what avalyed the profound skill of Archimedes, which lost his City besieged by Marcellus and was himself (then drawing out of circles) by a messenger suddenly put to death? And what gained Plato by his learning, which was shamefully reproved of ambition? likewise of the rest Narcissus was fair and beautiful, but his unhappy favour was the cause of his destruction: and lastly, Hercules and Samson were strong, but not able to withstand the force of shameful death. And thus you see to vain & vicious nature the proud blossoms of your untimely fruit, soon withered: the strength of your authority, soon decayed: and the beauty of your countenance soon of all to be fled, forlorn, and defaced.  
And surely, if a man would but consider either the imperfections of nature, the innumerable sorrows of this life, or the invincible force of death, no doubt he should be as earnestly persuaded to follow the rule of right, and seek out the secrets of wisdom, as he was first alured to sweet sin, and violently drawn into the school of folly. But alas, those which are in hell know not the joys of heaven: and what hope of victory is left to them that are already conquered? O strong self Love, and pestilent force of pride, what homicide, parricide, or what murders hast thou not committed? What flaming fires, what wars, yea what mischief hast thou not attempted? Thou hast killed Princes, poisoned Kings, and murdered most famous Emperors: By thee strong Castles are razed, towns spoiled, Cities wasted, and by thee countries are left desolate. And whither can the force of thy raging fury be now further extended? Thou hast vanquished men, and wilt thou now exercise thy tyranny upon brute beasts? And would to GOD we might all be so well excused. Thou haste won the whole world, but dost thou mean to say siege to the heavens? or give battyle unto the Gods? But remember thy Champion Lucifer, what reward had he for his proud attempt? Call to mind the presumptuous buildings of Nembroth, and what success had he in his enterprise: And forget not the proud Knight Companius, which being valiant and fortunate in wars, had such confidence in his courage, and such faithful trust in his own strength, that he scorned at those (which after victory obtained) did use any ceremonies in worshipping of their Gods, calling it a cowardly affection that fearfully craved help and support of shadows: but he was suddenly consumed with fire from heaven, being in the forefront of the battle at the siege of Thebes. These things considered, may soon cool the hot courage of pride, and most horrible conceits of surquidry. But the close affection of self Love is more covertly crept into the opinions of men, which think themselves by nature bound, and not forbidden by divine laws to make much of themselves. And God forbid but that each man should have a provident care to profit himself: But yet are we taught by the commandments of GOD to love another equally as ourselves: we are instructed by the record of holy scriptures, that all our actions aught to be done to the glory of GOD: And we may learn by profane writers, that we are not borne unto our selves, but that partly our parents, partly friends, partly children, partly kinsfolk, and chiefly our native country doth challenge a principal duty, wherein the charitable love and affection of us all is jointly comprehended. And this is more plainly perceived by the comfortable virtue of society, without the which the life of man were naked, tedious and unpleasant: For what availeth it unto a man to be the monarch of the whole world, if he have not subjects to govern, if he have not a wife to increase his offspring, if he have not children to honour and defend him, and lastly, if he have not friends to rejoice with him in prosperity, and to comfort him in adversity. Yea if he be not happy, strait ways that hath all these things, how unhappy is he then that wanteth so many goodly commodities? And by this means a proud man is to be thought most infortunate. For when he begins to take an opinion of himself, even than is he first misliked of others: Where he fawns he is feared, where he loves he is suspected, where he favours most he is jest regarded: Again, when he frowns he is forsaken, when he laughs he is envy, and when he mourns he is left desolate: But he is wary and wise, he will trust none, neither shall he be trusted of any: he is proud because he is rich, but he is poor in that he is proud: he is strong in power, but he is weak in wisdom: he is comely in proportion, but he is deformed in condition. Way these things together in the true balance of reason, and you shall perceive the weight of sin, and heavy burden of mischief, able to sink the strongest, the comeliest, and the proudest man alive, into the deadly pit of destruction. Dionysius was wise, and yet he beguiled himself, for he was shamefully murdered by the consent of his wife. Brennus was valiant, yet could not withstand the wrath of the Gods. And Tarqvinius was proud, but pride was the cause of this foul destruction. And these be the fruits of self Love & Surquedry. But cease (O cruel King) cease now at length this thy raging tyranny, forbear to vex the minds of innocentes with pride, and drown no more unhappy souls in the seas of self Love and Surquedry. And yet why do I thus gently entreat with a Tyrant? why do I plead for peace with the chief author of discord? And why do I call him King, which is the father of mischief, and mortal enemy to mankind ever since the beginning of the world? Even him I mean, which brought the first care and calamities unto Adam by the taste of an Apple. For it is none but he which covertly seeks by false provocations to bring us unto mischief: It is he that sets the spiteful plants of pride, and he that sows the most hateful seed of dissension: But he nameth himself the Prince of the World, how shall we than seek to confound him? Nay but he is the Father of lies, and therefore we will not believe him: he is but a shadow, and why should we then fear him? he triumpheth over worldlings like a Lion, but resist him stoutly and he vanisheth into nothing. Wilt thou learn to withstand the temptations of Satan? Then you must faithfully cleave to the promise of God, which will not suffer the righteous to be confounded. But thou canst not be righteous of thyself, nor faithful without humility, nor humble without charity: For these virtues are united and can not be separated. So that he which would have the favour of the divine Majesty, must needs endeavour himself to resist the strength and power of our universal enemy. Neither is it too late at any time to resort unto goodness, nor too tymelye to prevent mischiefs. We must use no procrastinations and delays to be virtuous. For he that is not ready to think well to day, will be more unlikely to do good on the morrow. And it is not enough to think ill of none, but we (must in that we may) do good unto all, yea even unto our enemies, for thus are we taught to do good for evil, which are the fruits of perfect charity. Much less than aught we to disdain them that honour us, to spoil them that serve us, to persecute them that love us, neither to musel the mouth of the labouring Ox, nor unjustly to withdraw the rewards of well deserved hire: for these are the works of infidelity. Therefore if nature have somewhat heretofore nuzzled us in the churlish affections of self Love, which is the author of pride, and consequently, the cause of great mischief: yet let us henceforth follow the persuasions of reason, which teacheth us to shun the vain enticements of folly, and to search out the divine secrets of wisdom. and surely the first point hereof, in mine opinion, is for a man to know himself. It is strange that the nature of man should be desirous of novelties, and not regard his own safety, or that his mind should be able to discover the quality of the heavens, and yet graveled in the knowledge of himself: but you will say, it is an easy matter for a man to be known from a beast, and that is by reason and understanding. Then what meant the Philosopher Diogenes, 
Diogenes  that in the Market place stood gazing amongst a multitude, and being demanded whom he sought, made answer, that he looked if he might see any man: they told him, that there were many, but he said again, verily amongst so many, I can not find any man: for he accounted them no men, which could not rule their affections, which in the common sort of people is not easy to be found, when of the learned themselves, it is a rare thing to be followed. And as it is said, the greatest clerk are not always the wisest men, nor commonly, the strongest most valiant. 
Simile.  And as the highest trees are more subject to the blustering force of the winds, than the low shrubs, which are shrouded under the defence of the Mountains, so the noble minds of Princes, and worthy Peers, are sooner shadowed and overcast with the clouds of Vanity, than the quiet fancies of the meanest, whose affections are governed by the steadfast rule of Virtue. And for this cause it was worthily provided by the Emperors of old time, that the same day they were crowned, even in their chief royalty, the artificers should come personally, and demand how and after what sort it would please him to have his Tomb fashioned: and this was done solemnly, to the intent he should be mindful of death, and not surprised with too much delight of sudden felicity. Therefore, if Princes and Emperors have not been ashamed to acknowledge themselves mortal, and by this means, to suppress the swelling waves of vain glory, it behoveth all private men much more vigilantly to watch and ward, that they be not at any time puffed up, and infected with the strong poison of self love, and most hateful surquedry.   

Of Wine and Women.  
CHAP. 6.  
HEliodorus in the third Book of his Ethiopian History, proveth, that the cause of intemperancy and lust, are both one, for as well (saith he) the mind of a drunken man is flexible, as the affections of love are inconstant, because they are both drowned in moist humours: and therefore we see, that a common lover will soon be drunk, and a drunkard soon moved with the desires of love. It were a doubtful question to determine, whether hath greater force, of Wine or Women, for surely, the strength of the one is invincible, and the lust of the other not to be satisfied.  
This conquereth Kings, that wasteth whole countries: this desguiseth men into beasts, & that transformeth men into Monsters. This divorceth us from the joys of Heaven, and that other winds us to pains of Hell. But lest we should offend with Tiresias, we will rather confess with the Chamberlain of Darius, that in these points women are sovereign. And as the use of them both, and many things else is very necessary, pleasant, and profitable, so it is only the abuse, either of them, or any thing, that is filthy, tedious, and incoveniente. May not the tree be good, although the blossoms are blasted? is not the air wholesome, because it is hurtful to the sickly? or is gold nought, because our nature is corrupted? no, it is pure, but we are unperfect: these things are wholesome, but we are immoderate: they are good, but our affections are evil disposed.  
Aristotle gave counsel to King Alexander, in his most troublesome affairs, and warlike adventures, to behold the beautiful countenance of women, and by pleasant speech with them had, to lighten the weight of cares, which continually increasing, might discourage the mind of the most valiant from his noble enterprise: wherein he had great reason, for what can be more delectable unto a man, than to behold the image of himself, set forth in a more perfect and heavenly figure? what more comfortable, than to see the cause of his life, and consequently, the chief author of his felicity? what is more joyful than pleasure? what more pleasant than beauty? and what can be more beautiful than women? surely nothing. And I suppose with the Poets, that Nature hath curiously fashioned them in her own mould, with such excellency of parsonage, to spite the proud Goddess, that vaunts herself in beauty to be sovereign. Neither can I perceive them in any virtues to be much inferior unto men, but if I should not speak partial, rather the authors, than followers of wisdom. To begin with Chastity, it is not possible that so pure a metal should be defiled with any spots of filthy lust, for why? they were made after the perfection of man, of the soundest part of his body. Moreover, their own complexion is cold, and therefore commonly they are more temperate and chst, modest and patiented, mild and merciful, most constant and pitiful, and for the corruption that ariseth of gross meats, and unwholesome savours, why they have by nature a continual evacuation of all superfluous humours, such force hath that which is pure, to expel the same that is unclean. And what is he that doubts of the continency of women? but let him remember only the daughter of Virginius, which chose rather to be slain of her own father, than to hazard the Castle of her chastity, unto the hot siege of Appius her fleshly enemy: if they be not constant, what was Penelope? if not patiented, what was Griseld? if not pitiful, what was Dido? except you will make them Goddesses for Virtue, which were in deed by kind women: but you will say, they want courage, because they are gentle by nature: a wise reason, as though Saints themselves are not sometimes displeased, or as if the water were not calmest in the deep, and the wind strongeir in the straits: but did not Queen Thomiris challenge the combat of Alexander, to fight with him hand to hand, which he refused? was not Pentheseleia before her in the midst of the battle at the ruinous siege of Troy? what was Bellona herself, if women were not courageous? yes no doubt, they are strong and valiant, which appeareth even in that stout affection of them, which burneth in desire of sovereignty. And lastly, for wisdom, is it like that Pallas would instruct men, and spitefully withdraw from her own sex, the worthy gift of understanding? no, but it is manifest, that she hath adopted them for her only heirs, of such a right & bountiful patrimony, which benefit men have rather received at their hands, than found out by their own industries. For it is thought that the Latins first learned their letters of Nicostrata. Pythagoras was supposed to be the desciple of his sister Theoclea. Pericles the Duke of Athens was instructed in learning by Aspasia. such and absolute perfection of virtue, and so rare a figure of divine beauty, is both fixed, and fashioned in the noble mind, and comely proportion of women, that who can mistrust any loathsome qualities to lurk under the covert shadows of such comeliness, but those which have by experience unhappily found the same to be manifest? But o blind goddess Fortune, or cursed fury Fate, with what terms shall I enter into thy dispraise? with what voice shall I sound thy dishonour? or by what force shall I confounded thy government? thou that unequally dividest thy goods, thou that partially bestowest thy gifts, and thou that disdeynefully rewardest thy subjects, why didst thou not indifferently impart riches unto men, that none should be disdained? or universally bestow virtues on women, that none might be condemned: because thou wilt say, the last was not in my power, and the first was not convenient. But is it nature then, that hath thus scornfully abused her creatures? to raise up one unto the seat of honourable fame, and to foil a thousand with the reproach of shameful folly? Surely it were an unjust part of a mother, that had many daughters, to make one of them her Mistress, and all the rest her servants. And it were unnatural in a Nurse (in stead of Milk) to give her children poison. But Nature is the mother of mankind, and teacheth to maintain the commodities of life: she is our Nurse, and therefore wisheth the health of her children. Not, it is even ourselves, that are corrupt and imperfect, it is men that are abused by women, and it is women that are the cause of all mischief. Examine histories (which are the light of truth) even from the beginning of the world until this day, and you shall find no grief, no sorrow, no death, no danger, no wars, no waist, no fires, no destruction, no woes, no lamenting, no deceit, falsehood, discord, not not any other inconvenience, whereof a woman hath not been some part of the occasion. Was not Eve the cause of Original Sin? than the which to mankind, what could happen more pernicious? this one singular example of most ancient authority, might serve to daunt the pride, and cool the vaunting brags of wicked and licentious women: for as they began with persuasions of false delight, so they continued with dissembling practice, and end commonly with horrible shameful mischief.  
Their beginning I call the flowers of youth, which age is first subject to the many assaults of love, wherein how maidenly they behave themselves in the maintenance of Virginity, nay, how Syrenelyke they show themselves, in the Shipwreck of their modesty, it is wonderful. And first, she learns to set her eyes, fixed with the stars in sign of stability: her ears are vigilant, to hear herself praised: her tongue is taught to be silent, in token of modesty: her countenance is mild, her speech short and sweet, and lastly her lively looks of sober cheer, but yet amiable. She is bashful, & therefore sits most comely beneath at the door, or else above somewhat more modestly in a window, where she sings sometimes for sorrow, she sighs perhaps for delight, she sows for a fashion, she plays to remove fancies, & she mourns for want of company. And when she comes to be moved with plain terms of marriage, good God what niceness she will use, how coy she will become, and what a countenance of virginity she will borrow, to set forth the matter, for than they will all be Nuns, they will never marry, nor know what a man means, so long as they live, whereas they mean nothing so much as the contrary: but let them be courted after another sort, and as you would say, proffer them the common courtesy, it is not so soon offered, as willingly entertained: for when they know the depth of his devotion, they sound his affection by their own desire, & they suppose he will be quickly lost, if not lightly loved: and thus they feed some with looks, and other with love: some with words, and other with works: some with sport, and other with spite: some with pleasure, some with pain: some with favour, some with disdain: some with loss, some with gain, that I think their insatiable desire would have as many supplies, as they have sleights of alluring. And these are the slight practices of young women, whom when riper years, and alteration of estate hath well grounded in the perfection of their science, than they begin to proceed in high degrees of falsehood. By this time use hath made them expert, and impudence hath given them utterance of deep dissembling flattery, but now they have a cloak for the rain, and why should they be bashful? before they masked in the close visordes of virginity, but now they dance with the figure, a Saint in their hand, and the image of Devils in their heart: before they were only molested with the tyranny of love, but now they are vexed with hate, pressed with pride, poisoned with disdain, haunted with jealousy, and plagued with suspicion, and the lest of them all (if it lay in their power) is as much as a man's life is worth, for the nature of them all is in extremes, in so much, that either they love affectionately, which is seldom, or else they hate deadly (which is common:) they are too proud or too sluttish, too fond or too froward, too pleasant or too peevish, too much fawning or too scornful, too much familiar or too strange, too shéepishe or too shrewishe, too apish or too lumpish: so that all their affections are without mean, and their passions without measure, as soon surprised in delight, & as soon confounded with sorrow, soon quickened with hope, and as soon drowned in despair, soon weeping, soon laughing, and according to the Proverb,  
Soon ripe, soon rotten,  
And seldom seen, is soon forgotten.  
They are Lawless, for they choose whom they like, and refuse when they list: but yet they are conscionable, for they would have all things in common. So they are liberal, but it is of other men's goods: they are pitiful, because they would have no man want that which they desire: & they are courteous, because they would be courted. Mantuan likeneth them to a North-east wind, which beareth off clouds at the first puff, and draws them back again with a false encountering blast. So women, when they perceive the devotion of men to be cold, or their own beauty to be diminished by tract of time, them begins the knowledge of their cunning to be expressed, & the full perfection of art to be practised: they will not have their smooth brows with untimely wrinkles to be defaced, nor their comely cheeks of the roseal colour so soon to be defrauded, it were unjust to suffer their beauty to decay for want of reprations, which is the chief cause of their maintenance. How should they be known for images, unless they be curiously painted? how should they be taken for Saints, if they were not gorgeously attired? and how should they be honoured for Goddesses, if glistering in gold, the majesty of their person should not be fully furnished? yea, they comb, they curl, they pink, they pearl, they strain, they fain, they wrinch, they pinch, and all to insinuate so fine a carcase with alluring looks, into the practice of folly. And dare you call them weak, which in force have vanquished the strongest? and no marvel, for what man hath ever been so strong, but hath been vanquished by fond desires of lust? had Hercules been burned? had Gyges' been slain? had Dionysius been murdered? had Anchus, the sons of Arcinoë, Cyrus, and other innumerable Kings and Princes, died of mischief, but by the only treason of women? what should I speak of wars, sith Troy, the chief City of all Asia, was for a woman's sake sacked, wasted, and left, desolate? I loath to recite Parricides, though Scylla murdered her father Nisus, and carried his hear for a sign of love to his enemy King Minos, which scornfully refused the gift and abominable giver, such are the fruits of lust, and outrageous desires of women. And are they to be thought simple, which in wiles have beguiled the wisest? and true it is, for who hath ever been deceived, where he hath never faithfully trusted? and whom should a man trust, if not his own wife, with whom he lives, for whom he toils, in whom he joys, and from whom he should receive most loyal love, and most comfortable delight? But alas, in stead of comfort, they give care to their husbands, in stead of joy, they bring sorrow, for meat mourning, for drink dolour, for rest unquietness, for safety perils, for peace discord, and at last, for his good deserts, he is requited with the vile reward of mischief. Was not Albinus the first King of the lombards, shamefully murdered by his fair spouse Rosamund? was not Agamemnon served after the same sort with his unchaste wife Clytaemnestra? how sped the wisest of them all? Were not Solomon, David, Caesar, Antonius, Tully, Marcus Aurelius and others, abused by the sleights of their wives and women? And therefore who is now so fond but will learn to bridle the affections of lust? who is so blind that sees not the false enticements of folly? and who so doltish that will dote upon such kites of Cresides kind? It is better with Phirimus the beautiful young Roman, to deface the Majesty of comely favour and beauty, than with Narcissus to be confounded with his own folly: it is more commendable with Alexius to forsake the concupiscence of the flesh, and follow the sweet contemplation of wisdom, than with unhappy Shafalus to seek the trial of faithless folk, and fall into the snares of inevitable mischief. But in any wise I would not have the virtuous women & modest virgins herewith offended: For the reprehension of Vice increaseth the glory and praise of Virtue, none otherwise, than the beauty of the sweet Rose more bravely shows itself being set amongst Nettles, and the Sun appeareth more glorious in sight after the dark clouds and drooping shades of night is banished. And to the rest I tell this tale to stop their own envious conceit, & self hurting imagination. There was a Lady of base birth, & borne in a barbarous country, which by the favour of blind fortune was raised unto the stage of honour, wherein bluntly behaving herself, aswell towards her equals as inferiors, she was generally misliked of all sorts, in somuch as her husband also at length began to estrange himself unto her, whose sad looks she over hastily suspecting, or whither it be that a continual fear vexeth the guilty mind (I cannot tell) but she runs hastily to meet a secret friend of hers which was then coming out of the fields with his gown in his neck, & a lame Crow whose wings he had maimed in his hand, and suddenly bemoaned her case unto him how infortunate she was to be suspected without cause, with an ample discourse of her misfortunes: The Gentleman knowing her disease to have proceeded only from the jealousy of her own conceit, had thought to have given her good counsel in plain terms, but he was disappointed by the coming of her husband, which sodeinelye came upon them unwares, and therefore he gave her this riddle for an answer before her husband's face: Madam saith he, you demand what was the cause that I spoilt this carrion crow which as you say was innocent, & true it is, but yet sitting in the top of a tree safely shrouded from sight, she could not be content, but discovered herself by her own natural voice, which is unpleasant for any man to hear: And therefore hath been subject to this mischance as you see, whereof in my judgement herself hath been the chief occasion. And herewith smiling, they went in all together, & the Gentleman rounding in her ear, thus expounded his riddle. So Madam I doubt (sayeth he) that the too much declining unto your own natural disposition, hath been the only cause that the wings of your worthy Fame are now galled with the spiteful shot of suspicion. And surely so it falls out many times with those (which are not very cunning dissemblers) that while they intend to colour their craft by dissimulation, they unwarily discover themselves by the force of their natural affection, for nature is above art in the ignorant: And Virtue above all things is esteemed of the wise.   

Of Dice play.  
CHAP. 7.  
AS there be divers & sundry exercises of the body which are wholesome, because by them both strength is worthily increased, and health as warily maintained: So there be many unprofitable sports, unlawful games, and lewd practices, which infect the body with diseases, pollute the mind with vices, spoil the necessary goods with unthriftiness, and therefore aught of all men to be shunned and abolished. For if we make our sport and game to delight, why should we toil so much therein most commonly to our own hindrance and disease: but in loss is no delight, in pain is no pleasure, neither is there any joy in annoy, and as the Poet sayeth, Voluptatis commendat rarior usus. The rare practice and seldom use commendeth pleasure most. Let us take for example amongst so many other unprofitable disports, the only immoderate use of Dice play, wherein if the pleasure be little, the profit is less: if the chance be doubtful, the choice is hard: and though the commodities are uncertain, yet the dysprofites are infinite. And first touching the Fame and creadyte of a man which amongst the virtuous is esteemed equal with life: It is a very hard matter inordinately to follow the deceitful practice of this cozening skill or skilful cozenage, without the shameful mark of reproach or badge of open infamy. For (besides that many times he is constrained to disappoint his especial good friends of sundry days of payment) he shall be forced to make such shifts of descant and hard supplies to underprop and bolster his base estate, that at the years end he shallbe driven to fly, not for fear of his enemies, but lest he be pursued of his best friends, and to shroud himself in corners far from the sight of the scornful. And is it not a scornful thing in deed that the absence of friends should be desired, and not their most comfortable presence embraced? O most miserable estate, where friends are feared, and enemies nothing mistrusted: And how far from punishment, can he be whose countenance bewrayeth himself guilty? how far from judgement whose conscience accuseth him? and how free from imprisonment can he be which is in every man's debt & danger? And thus is the fame & good name of every man no sooner in question, than when he is known to be a common gamester. Then then follows the riotous effusion of his goods and lands, which is even as lamentable. 
Simile.  None otherwise than as in the shipwreck of a common wealth, or cruel spoil of a whole country, where all things come to a most miserable and ruinous decay, even so with these men, down with woods, down with ancient buildings, down with stately Towers, down with Princely halls: And if it were in their power or possession, whole streets, Temples, towns, Cities, and all should go down even flat to the ground. Why should Pate be unpauned and the owner like to be imprisoned? Why should lands lie unsold and the Lord lack his liberty? A course exchange of Plate for penury, and a shrewd loss of lands and liberty. But will ye know why Castles and Towers, Cities and towns, halls and houses, lands, goods, trees, and all go to wrack? Surely because the Lord is an unthrift: And why be there now such intrusions? why such wrongful possessors? why be rents racked without offence? why be tenants punished without cause? why such pounding? why such pilling? why such straining? such detaining, such driving, such unlawful thriving, such catching, such snatching, such coosoning with quick speed, and such falsehood now adays in word and deed? marry sir because the Lord himself hath need. O luckless Lord with such calamities molested, and alas poor Tenants with such a thriftless landlord oppressed: were it not far better to be the Tenant of liberty, than Landlord of thrall? the servant of thrift, than to be called Matter Makeshift: and the scholar of Wisdom, than the slave of Folly? Is it not vain to follow such a thriftless vain, that brings many a wealthy man to the Wallet? or is it not absurd for childish pastimes to forsake so many goodly commodities? or to be led by fond affections of youth, and lose the liberties of life? For besides these great losses of land and living, perhaps in the end he looseth and destroyeth himself, what with rear banquets, and more tothesome than wholesome junkets, what with untimely feeding and insatiable quaffing, long standing, unwholesome sitting, night walking, and inordinate watching, he so much distempereth himself, that of a most clear complexion and healthful body, he will in short space be changed into a pale ghost haunted with great sickness, and poisoned with loathsome foul diseases: This causeth the cold rheums (ascending up into his careless head) to impair the noble gift of memory, this driveth down the painful gout into his feet, which grief (almost incurable) deprives him of liberty, and this likewise breeds the loathsome dropsy than the which nothing is more pernicious: and to be short, what other foul diseases or any grievous maladies doth not this disorder breed, nourish, and maintain? but yet they will say: what sir, are we not young and lusty? and why should we then fear such annoyance, as is more commonly subject unto age? doth the niceness of women become us? or should we be curious in diet like unto Ladies? no, it hardeneth us to watch and fast against we bear armour in the field: nay, (but by your leave) using such intemperance and disorder, you may chance sooner to become a cripple at saint Barthelmew's in the spittle, than a soldier with Saint George in the field: neither is it womanly softness to avoid sickness, nor wanton diet to seek the means to preserve health: But it is plain folly to shorten the life by disorder which by temperance and modesty might better be cherished and maintained.  
From hence comes likewise such swearing, such blaspheming, such fretting, such fuming, such brawling, such blading, that oftentimes their solace is turned into sin, their gain into grief, and their pastimes into mischief. But o ye witless folk, or wilful youth, how long shall these selfe-wrongs oppress you? how long will you forsake true liberty, and seek to be coupled in the strait yoke of bondage? for it is not freedom to be licentious, nor liberty to live Idle: if you love sport, is it not thereby to delight? but how can that be pleasant that is hurtful? if thou seek pleasure is it not profitable unto life? and why do you then run headlong unto mischief, but rather learn of Nature that life is most sweet, and remember the Poet Palengenius that saith, death can by no means come too late. But to late comes had I witted, walking in solitary places, shunning the company of his familiars, and reasoning with himself like a man distraught out of his senses, with, what a wretch am I, that have thus rigorously wasted my goods, impaired my good health, and hardly escaped the foul danger and loss of life? why did I not erst restrain such fancies? and why do I not yet follow the persuasions of good counsel? but alas, late wit and unfruitful Wisdom, are the next neighbours unto folly. And perhaps while he is thus laid on his careful bed, complaining to himself of his loss, the rest of his play-fellows have friendly divided the spoil, and by this time huffing, scoffing and quarreling in streets amongst the rest of their ruffianly companions. Is this a life or rather death? nay not so good, for death is the only end of such mischief: then is it a most wretched life that is never free from troubles.  
Therefore as the exercise of chivalry is profitable to the common wealth, the practices of strength and activity, wholesome for the body: and the use of Dice, Cards, and other disports, good to recreate the mind: So the immoderate abuse of them all, is not commendable, but hurtful and pernicious, and therefore of all degrees and sorts of people necessary to be refrained and warily eschewed.   

Of Travel.  
CHAP. 8.  
Among all the trades of life practised in sundry sort, since the beginning of the world, there is none more ancient and agreeable unto the Nature of man than Travel. For as the foul is bred to fly, fish to swim, the worm to creep, as naturally inclined to that kind of motion: So is man likewise addicted unto labour, and pains taking, even from the first day of his birth, unto the last hour of his life. And as birds fly not all one way, but some to the hills, other into the fields, and these unto the water: Even so of diverse men diverse dispositions, and not all inclined to one conversation, and trade of living. For what common wealth (I pray ye) can consist of one only Art and Society? or what realm so rich, what nation so fertile, that needeth no foreign help & suggestion? Surely none so absolute and perfect of itself, but shall daily be forced to seek out & willingly embrace the commodities of others, which how can you attain without Travel? Then if the good estate of every common wealth dependeth much upon travel, no doubt the frequent use thereof is no less worthy to be allowed and maintained, than the great and continual commodities thereby gotten, are gladly to be received and embraced. The which trade we see specially to be maintained and practised by three sorts of men, that is, merchants, Legates, and adventurers. To declare the effects of them all, I think it not needful, for though the gains of the merchants is great, yet I esteem the commodities & glory of the other to be greater because how much it excelleth been vivere quàm vivere, it is not unknown to the learned. Then sparing the Merchants in their traffic, now we will return to the Legates & adventurers, & accompany them only in this short discourse of Travel. whose studious minds in painful travel, hath from time to time aswell procured the quiet estate of this realm, as with foreign treasure wonderfully enriched the same. These therefore be they which daily hazard themselves, their lives, and all that they have, in the faithful service of their Prince & country, which following the steps of famous Knights, and valiant Counquerors, accounted the wide circuit of the whole world, their own native soil, and finally, which for their venturous acts and worthy minds, deserve to be written, in the Books of everlasting memory.  
The noble charge of Embassage to be of great weight and importance, I note especially in these two points. First by the dignity of the person (who for the most part being out of the number of the most excellent, wise and learned sort) is always no less honourably received, and worthily entertained in the discharge of his Embassage. Again, the most ancient use, and inviolate custom of liberty in all lands by the law of arms granted unto Legates and Ambassadors, expressly showeth the great power and dignity of their charge and calling. And first I take witness of Herodotus, which writing of the continual wars between the Grecians and Barbarians, noteth for a wonder that shameful fact of the Athenians, which upon a time did most villainously murder the Legates of Darius. But Xerxes shortly after pardoned their scouts (being taken and condemned by the Marshal of the field) which before had murdered his father's Ambassadors. A notable example of Magnanimity in a barbarous Prince, which disdained the malice of his enemies.  
And to speak of Travel, we have heard, that the ancient Pilgrims were wont to use many superstitious ceremonies, but amongst them all I note three special points worthy and necessary to be used of all men. And first they had a guide to direct them: secondly they had commonly a staff to stay them: and lastly, they used to bathe their feet in the evening, that they might we may use for a staff to lean unto in the dangers of Travel. For if jupiter himself would vouchsafe to draw up into Heaven some mortal wight, meaning to show him all the celestial joys & pleasures of the world, in vain were the fruition and sight thereof unto him (saith Cicero) unless he had some friend or other, to whom he might impart and disclose these high profits and commodities aforesaid: whereunto alludeth also the Poet Juvenal in this verse, Sciretuum nihil est nisi te scire hoc sciat alter.  
Then sith we are so naturally inclined to Society, and that no friendship is to be compared to that which likeness of nature and disposition hath linked together, which causeth equal minds to be affected either unto other, whereby the true knot of friendship is knit, according unto Pythagoras, of one mind in two bodies, it appeareth how necessary a thing is Society and fellowship in Travail, which Marcus Cicero hath so fitly expressed in the persons of Caius Lelius, and Publius Scipio Affricanus, that you would think them alive familiarly talking with you, touching the friendship between them used, which not only in house and harbour, peace and war, prosperity and adversity, but even in long Peregrination and Travail was all one. And how can the life of any man be so solitary, that he is not constrained to delight in mutual love and society? what is more pleasant than to have so faithful a friend, to whom thou mayst commit secrets as safely as to thyself, who in wrath doth equally rejoice, and in poverty lament with thee? But here I do not mean the common Familiarity and good fellowship which is pretended now amongst divers, nor of the natural affection of brothers and kinsfolks, which even now as in Ovid's days, Fratrum quoque gratia rara est. But I mean the true and virtuous knot of faithful friendship, as is aforesaid: The force whereof doth chief appear in this, that of so many kinds of Societies, which Nature hath procured, it is only so strict and rare, that it cannot be well possessed of many, but few in number, and that is two at the most, of which sort were Alexander and Ephestion, Titus and Gisippus, Pylades and Orestes, Damon and Pythias, Photion and Nicocles, with Publius Scipio and Caius Lelius aforesaid, whose lives were so dear of the one unto the other, that for the most part they contended whose death should first celebrated their loving fame and memory, supposing their glorious death to be better than unhappy life with loss of friendship. Such is the force of Love, that it vanquisheth tyrants, conquereth the malice of the envious, and reconcileth mortal foes unto perfect love and amity, insomuch, that they are worthily said to take the light of the Sun out of the world, which exclude friendship from the life of men. And surely this so good a virtue is rather to be persuaded by example of life, than subtlety reasoning.  
Although I cannot omit the great prudence of Virgil, who considering, that as friendship is always necessary, and never out of season, so in travail most requisite, feigneth unto Aeneas in his long travels & perilous adventures a faithful friend and companion, whom he calleth Achates, of the word Achos, which is sorrow and care, signifying thereby, that nothing so much behoveth a Prince or Captain, as to have a care and especial regard of his charge and companions in travail, which appeared in Aeneas, as well by the great liberality he used, as occasion and faculty served, as also by the noble courtesy and comfortable words he gave them in most dangerous adversity.  
And for the last point to be touched, we will (rather garnishing the mind than hardening the body) bathe our hearts in Humility, arming ourselves with Patience and Courtesy, and learn of him which judgeth it the duty of a stranger to apply his own business, not regarding other mens affairs, and to be nothing curious, and inquisitive in a strange common wealth, and as it becometh not a Gentleman proudly to advance himself at home, so he must not overbashfully behave himself abroad. And lastly, there is nothing more commendable in any kind of attempt, then to proceed in the purpose unto the end & full determination. For according to the Poet, Est aliquid prodi tenus si non datur ultra.  
And thus much is hitherto spoken touching the necessary order of Travel, which, whosoever doth observe, (no doubt) he shall receive and enjoy the unspeakable pleasures and commodities therein contained. And with the accomplishment of his studious mind be sure at length to reap the reward which is painfully earned, and therefore most worthily obtained by labour and Travel.  
It resteth now to show and set forth the high treasure and commodities of Travel, which, because they are infinite, belonging as well to the body as the mind, it is good to restrain so large a scope and ample matter, into a less roomth and more compendious style. Leaving then the rest which is superfluous, we will (still favouring the mind) prosecute only such joyful treasure and profitable pleasure, as by virtuous acts of noble minds already hath been and is still to be gotten and attained in Travel. Wherein who doth not see how sure and skilful a schoolemastres is experience, which not without continuance and labour is retained? For if all things are achieved by these three instruments, that is, Art, Use and Exercise, which are even the guides of experience, we must of force seek and embrace the same as the chief worker and mistress of this trade and faculty. And as art is an aid, & helper of nature, so is experience the trial and perfection of art. For of experience cometh prudence, by prudence knowledge, by knowledge wisdom, than the which nothing is more precious and divine. Neither would I have any man suppose this to be spoken (Pinguiminerua) as touching bore practice, which without knowledge as it is lame and unperfect, so being directed by science it worketh the perfection & dignity of the same.  
Let us take for example the curious art of cosmography, not straying far from the purpose, wherein if I should take occasion to talk of that part of the world which is called Terra Habitabilis, the main land inhabited, whereof according to the ancient writers there are three parts, Europa, Africa, & Asia: the least of them in quantity is Europa, wherein we are contained, the head City whereof is Rome, next unto that is Africa, wherein Carthage is chief, an earnest follower and imitator of the Empire of Rome: but the greatest part is Asia, whereof in times past the principal City was Troy. And so to describe the seas that divide them all either from other, and yet environed round about with the same, might I not well be likened to a blind man judging colours, that talk of such things by hearsay, which I cannot as Occulatus testis partly witness and report: Then let us rather say with Tully, that it is better to practise and do advisedly, than to think and imagine never so wisely. Wherein: as I would with myself able not to exhort only, but to persuade any worthy and fit persons hereunto. So do I not hereby greatly animate or encourage the rude sort being ignorant of affairs, to such kind of Travel: For even as we see in the bodies of men divers forms, whereby some are swift to run, some light to leap, and other strongly made to wrestle: So likewise the varieties of the mind are more in number, and therefore all men are not of one disposition, which diversity of nature's full wisely did Pythagoras consider, when he likened the life of man unto a common fair or solemn assembly, whereunto did many resort for earnest occasion of business and affairs, and others to behold the same, whom he only judged to have the quiet life, and all the rest to be vexed with continual cares and perturbations of the mind: which tranquillity and contented lot of life, he applied unto the wise Philosophers whom he supposed for this cause to be borne and brought forth into the world, that they might by contemplation search out the secrets of nature, and discern the sundry dispositions of men. Then if the nature of a Philosopher or wise man be, to behold as it were in a glass by speculation, the hidden secrets of nature, of sundry one cause the diverse effects, and the variable estate of mankind, as is aforesaid: surely it behoveth these kind of men very much, if there be any such left, according to the example of their ancestors, to bestow some time in Travail, whereby they might the better profit others, and be better instructed themselves, which if they be the Citizens of the whole world to whom all countries are in common, why should they doubt to enjoy that heritage or patrimony which others in times past did extort by wisdom from tyrants? or if they themselves be perfect, why should they childishly fear the corrupt manners of others, but rather by the integrity of their lives, seek to reform and instruct those that be rude and imperfect. For this cause the divine Philosopher Plato, whose fame had overspread all Greece, sailed oft into Scicilia, partly tendering the miserable estate of that country, whose lot was often to be ruled and infested with Tyrants, whom he by the admiration of his wisdom compelled unto goodness, and not foreslowing his fame and honour thereby gotten, persevered in the same, which seemed by the ambitious answer he made unto him that asked, why (forsaking his country and yielding himself unto perils and dangers) he did neglect the building of his Tomb according to the manner of the Grecians, because saith he Primum nomen deinde vero monumenta: First we must win honour, fame and good name, and thereby celebrated the worthy Tomb and monument of everlasting memory. He resorted unto the Court of Dionysius the tyrant, which grudged at his fame and the increase of his honour, which Plato perceiving, craved licence to speak with Dionysius, which being granted, he used this kind of reasoning: If your Majesty should know of any man (saith Plato) that came into Scicilia wilfully bend to do you some mischief, which nevertheless for want of opportunity failed of his purpose, would you let him escape scotfree? whereunto the King answered, no surely, for not only the deed but the evil intent is to be punished. Then Plato used this objection: but if another well disposed person should come hither to do you a great good turn, & cannot for want of opportunity perform the same: were it reason he should be likewise neglect and despised? The King demanding who that was, even Aeschines said Plato, a man for virtuous life and civility of manners to be compared with any of the rest of Socrates Scholars, who having passed many bitter storms on the Sea, and other perils to impart his wisdom and knowledge unto thee, is hitherto despised. This commodious speech of Plato so moved the Tyrant Dionysius, that whereas before he disdained, now he embraced Plato, and was earnestly affected towards Aeschines. Thus we see, that both the deeds and words of wise men directed by virtue, are wonderful.  
Anacharsis the Scythian, so much affected the desire of knowledge, that he travailed unto Athens, only to hear the wisdom of Solon, who at that time flourished amongst the Athenians, in so much as coming thither, he boldly bad himself to dinner with Solon, and sent him word that Anacharsis the Scythian coveted both to be his guest and his Scholar: to whom Solon answered by his servant, that hospitality was wont to be amongst men in their own country, meaning that between the Athenians & Scythians there was no such right of custom: at the which answer nevertheless he entered into the house of Solon, saying, that he was even now in his own country, & therefore aught to be received as a guest, wherewith Solon being greatly delighted, received him courteously even unto faithful familiarity and friendeshyp, perceiving by the first words he spoke, his philosophical mind, which judged it his native soil, wheresoever he was well entertained: which courtesy towards Anatharsis, I suppose that Solon used the rather, doing that unto others which he wished unto himself: for not long time after, scarce sufficiently satisfied, either with the honour and dignity so hardly deserved, or with the slender reward & cold consideration of the Athenians towards him, which aswell by wisdom & sadness, as in feigned fury and madness, had profited his country, protesting the same in open place, did suddenly from thence sail forth into Egypte.  
And lastly, amongst Philosophers, who doth not highly commend the contented mind of Anaxagoras, which after long peregrination and travail in the searching out of knowledge, at his return found his patrimony and possessions consumed, & his country almost desert, whereat at being little moved with impatience or sorrow, said, if these had not perished, myself had not been saved. O Philosophical mind, armed with Socratical patience, which esteemed not the value of riches, in respect of the treasure of learning, nor bewailed the loss of goods, whereby he found the divine knowledge of wisdom. And thus it appeareth, that those things are prosperous, which unto us sometime seem infortunate, and contrariwise, that which is accounted for lucre, may be turned into loss. And for the experience of knowledge in travel, this may be sufficient. Now have we to consider chiefly, the valiant acts, and adventures of noble minds attempted by courage and magnanimity. And even now violently breaketh out Hercules that heroical wight, 
Hercules.  as worthily challenging unto himself the principality of all the powers in the world, whose acts & attempts, as for antiquity they be suddenly worn out of noble men's halls, so if they were compiled together in one volume, I doubt, that a great many would sooner spend their whole time in contemplation thereof, than be by emulation moved, although not to the like enterprises, nor yet to such like worthy exercise, in defence of their Cunntrey. This was Hercules Thebanus, the son of Amphitryo, which having by misfortune slain his brother, fled from Tyrintho, unto Thebes, where it fortuned this Hercules to be borne, and after that he had there showed the first proof of his strength and prowess, in defence of that City, besieged by them of Minia, forthwith delivered the Sea about Spain and Italy, from a number of Pirates, in perpetual memory whereof, they caused two great Rocks to be set up in the uttermost corners of Spain and Africa, which at this day are called Hercules Pillars: from whence he passing into Asia, conquered and slew Laomedon King of Troy, but delivered the possession of the Kingdom to Priamus his son. What should I speak of those twelve high adventures which were called Hercules labours, which would carry more wonder than credit to be pronounced? And next ensueth the high courage of Alexander the great, whom neither Country nor kingdom, Monarch or Empire, not not the wide circuit of the whole world, was well able to contain, for being but .20. years of age, he undertook to conquer the same with an army prepared by his father Philip, which was in number .32000. footmen, and .4500. horsemen, having no Captain under the age of .60. years, because that not in their legs, but in the force of arms they should place the hope of victory. In the first year of his reign, he was saluted Emperor of Greece, but being contemned of the Thebans, that they should think him in courage not inferior unto Hercules, he vanquished the City by force of arms, destroyed it, & sold the people for peasants. In vain it were to rehearse the Cities & towns, sith the countries & kingdoms were almost infinite which he conquered. And coming first into Asia, he subdued the Persians, and vanquished all the Regions extending unto P●rigia and Scythia, where met with him Darius with a mighty army at Issus, but his legs better deserved than his arms, for being put to flight, he left his mother Sigambris, his wife, and her sisters behind, to encounter with Alexander, whom notwithstanding he most honourably entreated, and courteously entertained. After this, he was honourably received at Jerusalem, and conquered all Egypt, where entering into the Temple of Hamon, he was worshipped of the Priests for the son of jupiter. From thence he traveled into India, where he had a great conflict with Codrus their King, which came with .60. other Princes, and four hundred Elephants, with strong munition on their backs, against Alexander, and yet was taken and restored again unto his kingdom. This done, he sent forth his Navy into the East Ocean Seas, to search if there were yet any other part of the world to be conquered. The long travels, & hard adventures of Aeneas, which by the wrath of juno were hardened, & by the favourable aspect of his mother Venus lightened, I leave untouched, as unknown to few or none, omitting likewise the sundry conflicts of Hector and Achilles, Hannibal, and Scipio, with others infinite, & lastly, the noble acts of julius Caesar, which did extend even unto our own native Country of Britain, where I can not let pass the noble entrance of Brutus the Trojan Captain, and first Conqueror of this land, then inhabited with Giants and savage people, as it appeareth sufficiently by the just record of Chronographers.  
This noble Brutus, son of Silvius, whose father was Ascanius, not content to live as a subject in Greece, whose ancestors had been the Princes of the world, gathered together an army of the troyans, and furnished themselves with Graecian Ships, in despite of their King Pandrasus, which at the first refused gently to support them in their voyage, but afterward was content to yield to the request of the Trojans, and the more willingly, for that he doubted their force and worthy prowess; for that Pandrasus the King, was content to give his daughter in marriage with Brutus, with a bountiful dower, torwardes the furnishing of his adventures, and forthwith Brutus, with his army, called from Greece, into the Island of Leogitin, where Brutus consulted with an Oracle, from whence, after solemn sacrifice done, he received this answer according to Cambrius.  
Brutus, sub occasum solis, trans gallica regna  
Insula in oceano est, undique clausa mari:  
Insula in oceano est, habitata Gigantibus olim,  
Nunc deserta quidem, gentibus aptatuis.  
Hanc pete, namque tibi sedes erit illa perennis,  
Hic fiet natis altera Troia tuis.  
Hic de prole tua reges nascentur, & ipsis,  
Totius terrae subditus orbis erit.  
Which Verses are thus Englished by Holinshead.  
Brutus far by West, beyond the gallicke land, is found  
An I'll, which with the Ocean seas enclosed is about,  
Where Giants dwelled sometimes, but now is desert ground  
Most meet where the mayst plan thyself with all thy rout.  
Make thither wards with speed, for their thou shalt found out  
An ever during seat, and Troy shall rise anew  
Unto thy race, of whom shall Kings be borne no doubt  
That with their mighty force the world shall hold subdue.  
And herewith Brutus, glad to have received so certain an answer from the Oracle, departed to his ships, and came along the coasts of Africa, where he met with the rest of the troyans that came away with Antenor, whose Captain was Corineus, and so joining both armies together, they came into the coasts of Britain, where after sundry conflicts had with the Giants there inhabiting, they destroyed the savage people, and long time possessed the land in quiet peace and tranquillity, as appeareth more at large in the Chronicle: so that we may see what the state of countries are and have been, which by the painful travels of worthy conquerors, have been from time to time of barbarous people brought to a most civil government, which kind of travel besides an infinite number of pleasant commodities, hath in itself so closely contained a certain kind of natural inclination, that it causeth divers men of sundry minds to affect the use and experience thereof. For as the Sun hath sundry good gifts of grace, working divers effects, so the minds of the studious are not all governed with one kind of virtue, which causeth them to be diversly affected, some with desire of knowledge, some with strange sights of ancient monuments, some with adventures in finding out of unknown countries and the commodities thereof, and other with many other things are delighted, as in learning the languages, searching out the secrets of nature, & discovering the manners of men, and customs of countries, which as they are all to be allowed, so me thinks that kind of endeavour, which proceedeth of the desire of knowledge, to be the best worthy of commendation.  
And to conclude with Tully, whom first and last for honour's sake I name, I suppose, that the knowledge of secrets and wonders, are most profitable to furnish the steadfast felicity and happiness of man's life: which, as it is the mark and scope whereat all men do shoot, as no doubt all things are referred to an end, so it comes to pass, that after long travel and peregrinations abroad, we shall return towards our own native soil, with a full contentation to behold our kinsfolks, friends, and companions, and finally, by this means armed with experience, be more able to persever in the sundry service of our most noble Prince and famous Country.   

Of Stability.  
CHAP. 9  
Unto every living thing Nature hath given a provident care, to seek and maintain the commodities of life, which in the least creatures of all is commonly most manifest to be perceived. And first we see the careful providence of the little Emites, which, (as it is cunningly described of Virgil) in the cold winter season, are assembled together in manner of an army, when they most busily apply themselves to spoil the heaps of corn, scattered here and there in the wide fields under the mole hills, and such like huge mountains, most painful and troublesome for their heavy carriage. And wide themselves they disperse all the day long, gathering up their loads until towards the evening, when they all meet together, marching homewards valiantly like victors, some under burden groaning with their booties, some shoving with the might of their shoulders the greater kernels of heavy grain, some (changing burden) cheer their fellows overloaden, and some lighted of their labours, come behind to survey the train, correcting some of sloth, and setting all things in good order. And now the ways are worn with weight of such heavy carriage, and every path is moistened with the sweat of their daily labours, until they come home to their own dwelling place, where they safely bestow their provision afield, to supply the need present, as also to support the necessity which by dearth or famine might hap in time to come hereafter.  
And thus we see the providence of Nature in this small creature to be wonderful. And not only Providence is granted unto these, but even in many other unreasonable creatures, we found sundry special gifts & prudent qualities (if I may so call them) which in effect seem to imitate the knowledge & perfection of reason. To wit, the Fox which in craft excels all other beasts, even in this point is chief noted of Subtlety, that he never prays near home, so that commonly he doth most harm where he is least suspected. The Hedgehog seems to have judgement in Astronomy, which stops his cave against any tempest that is coming. The little be giveth a singular example of Industry, which out of every dower gathereth some sweetness. The Nightingale with a sweet note giveth warning to be watchful. What a gift hath the hound in smelling? what courage hath a horse in traveling? how far doth the Lynx excel all other beasts in sight? and lastly, what a kind of high courage is in the Lion, which favoureth those that fawn, and destroyeth any thing that doth withstand? These and such like a number of brute beasts, show and set forth the excellency of nature's gifts, and chief in that every one followeth his natural inclination according to his own kind. Then how much aught men (being spiritually endued with reason and understanding) busily to apply themselves in the maintenance of life, and seriously to bestow their time according to the quantity and value of their talon, it is easy to be gathered. But according to the opinion of Cicero, there is nothing so doubtful and uncertain in the judgement of a young man, as steadfastly to choose what trade of life to undertake. And true it is, for (besides that the trades and faculties of life are divers) there are also such an infinite number of conceits, and fantastical opinions, which vex the minds of unskilful youth, that herewith the judgement of Reason is blinded, the election of Wit troubled, and the senses of Understanding quite overthrown.  
For, if at some times, being better advised, we fall into deliberation of this matter, we are as soon in one sentence, as soon in an other, and how many veins, so many vanities: not otherwise than as an empty Ship unburdened, and without equal baliste is taste too far upon the boisterous billows of the swelling Seas, and lightly carried hither and thither with the least wind that blows, until at length by some sudden storm and hideous tempest it is thrown headlong upon the shelf of hard Semphlegades, so is the unskilful mind of youth not equally peazed in the balance of Experience, lightly drawn into sundry opinions by the fond allurements of deceitful Folly, until at last for want of Stability and good Government, it is commonly subject to the gripes of misfortune, and suddenly fallen into the snares of shameful mischief.  
And this we see by daily experience, that if one man be moved with common profit, a number be delighted with self love and private pleasure: if Virtue draw some unto goodness, Vice driveth many more unto mischief: if Reason persuade this, Fancy forceth unto that: if Wit weigh one way, Will wresteth another way, and some (as Horace witnesseth) are so wavering and inconstant, that not life at all can like them, no degrees of estate can content them, and with no kind of fortune they will be satisfied. kings are troubled with cares (as they say) Honour haunted with Envy, no majesty in mean estate, in poverty nothing but need and penury, single life is solitary, and marriage is subject to an infinite number of troubles, so that it is unlike for these men to be resolved upon any trade or faculty, which can fancy no kind of estate: and it is no marvel, though crafts and base cunning be contemned, when the noble sciences, and heavenly wisdom itself are utterly despised and forlorn. A hard world you will say, when Divinity is suspected, a shrewd case when the laws are neglected, and a froward time when physic is rejected: to learn true speech is but trifling, Eloquence is little better than loquacity, Logic is nothing else but litigiousnes, sweet melody is the servant of sloth, in numbering men now a days stand for ciphers: measuring of land is better for than that build & purchase (which are few) than for such as waste and cell (which are many:) and for the judgement of the Stars it is thought to be vain and uncertain. Again the trade of Merchandise stands upon haphazard: Citizens are for the most part unconscionable: the country life is clownish: warfare is hard and dangerous: and travel is costly and perilous: So that any kind of life to these fellows is loathsome: but they are no Peasant's, they will not be Subject to servile bondage, whereas indeed by this means they are free from Liberty, for, what is Liberty? but to have free choice and election of things pleasant, profitable, and honest, the use whereof, if it make to the felicity and happiness of life, than such as want the commodities of the same, must needs be accounted unfortunate.  
Moreover, if it were granted unto them, that in all things there is abuse, should we therefore use nothing? the way to vice is pleasant and plain, should we therefore run headlong into mischief? the hill of virtue is hard to climb, and therefore shall we be slothful? to be short, the times are changed, the manners altered, and the whole world is uncertain: and should we therefore not live, or neglect the necessary commodities of life? then might we justly give place unto brute beasts, whose nature in that point exceedeth our reason, and whose small providence overreacheth our deep understanding.  
But to leave these wandering wits (which are constant in nothing but uncertainty) of such as mean to incorporate themselves, and to become profitable members of the common wealth: I suppose these three points in the choice of life to be chiefly considered, and especially followed: And first that we enter into the just contemplation of our own natural disposition, and the rather apply ourselves to that life, whereunto nature is chiefly inclined, for according to the proverb, a good beginning, makes a good ending, and surely nothing is well begun, nor like happily to proceed, whereunto nature is not consenting. Secondly, that we seriously follow that kind of practice or study, which in youth hath been grafted by instruction, and by longest continuance in us accustomed: And thirdly, not over hastily nor overtimely to addict ourselves to any one kind of calling, but that we may be removed unto an other, if better occasion with opportunity should serve: for no man is so steadfastly grounded in any degrees of estate, but that (by the wrath of fortune) he is made subject to change and alteration of life. And touching the first point, surely it seems to be necessary, that nature should give her verdict in the free choice of faculties and trade of life: For as in a common assembly and Parliament (where consultation, and deliberation is had of matters that are doubtful and necessary) all men's opinions are heard, and no man's voice is suppressed, in so much as the sentence or election (pronounced by one only man) is drawn for the most part out of the common consent of all the rest: So in the choice of this (which successively joineth us in the corporation of the other) we can not but injury ourselves, in restraining the liberty of Nature, too much leaning to the authority of reason, and counsel of others: And it should seem rather in this point more profitable to forsake wit than will, more commendable to leave friends than fancy, and more necessary to obey nature than reason: for if nature have not granted strength, it is not wit that may withstand the hard labour and weighty force of wrestling: if courage serve not to assault, it helpeth not by policy to secure. And it is vain for a cripple to contend in running, scornful for the crow to think herself beautiful: who is so mad that will set an Ass to learn Music, or so blind that calls a Buzzard to the lure? what availeth it to sow in the sands, and make furrows in the sea? and what pleasure is it to put on a mastye at a Dear, & a greyhound at a Bear? Surely no more fit and convenient is it for a man to live contrary to his own natural disposition: It is hard to strive against the stream, hop against an hill, and spurn against the prick. So the force of nature is invincible, which though she be resisted many times for good cause, yet she will never suffer herself to be vanquished, and quite overcome. And is it not reason, that she which is the Author of life, should give counsel in the order and good maintenance of the same? should not the mother instruct her children? or doth not the opinion of the judge bear chief credit in the cause? yes no doubt, and so much the sooner to be accepted, by how much the more it seemeth to give light, and chief evidence to the truth of the matter: but you will say, the nature is corrupt & therefore not meet to sit in place of judgement: in deed this reason is not light, in other matters which seemeth harder to be confuted, than maintained, & if the consequent be true: I could wish it were nowadays generally practised and approved: but in this case I deny that nature of itself is corrupt, nor vicious, but custom, nor hurtful by any means unto itself, and therefore not to be refused: and it is manifest, that discord is in all things the author of mischief: we see that a kingdom divided within itself cannot stand, much less the man (that is continually vexed with contrary thoughts and affections) in his acts and operations can prospero. There be diverse parts and members of the body, but the mind guideth them all into one kind of motion. Let us take for an example that honourable state of marriage (which by reason seemeth to be the first step of Stability) for compassed by leisure and advisement, it resembleth the joys of heaven, and rashly enterprised, it is equal with the torments of Hell: it is only the treasure or discommodities, prosperity or adversity, the only felicity or unhappiness of life: wherein truly there is nothing so dangerous, as the inequality of estates in such a steadfast knot and firm conjunction of two bodies: for what likelihood of condition can there be between two of diverse dispositions? or what consent or agreement can be found in ij. contrary natures? when one shall be lowly and the other lofty, one ambitious the other courteous, one chaste the other incontinent, one covetous and the other by nature churlish. And as the Wolf cannot leave to be ravenous, nor unthankful swine learn to be courteous: so the haughty Lion is merciful by kind, & the silly Lamb by nature innocent. But we see there is hard familiarity between any of these creatures, because their natures be contrary, and therefore commonly they seek one another's destruction. And as unequal oxen can not well draw together in one yoke: so the match is marred where the mates are not like disposed, and consequently, nothing else prosperous (invita Minerva) to say, nature not consenting. And now to the second point of this deliberation, there belongeth a dutiful regard in following the chief schoolemastresse experience, unto whose discipline & instruction, we have been longest accustomed: For it is an old saying, Rome was not builded in one day, neither is any serious matter to be attempted with overmuch haste, & nothing is so hardly won, which is more easily lost, the strong hold or fortress, whose bulwarks seem to be invincible, at length with hard & perilous adventures is entered, & yet perhaps again by slight policies, in a moment lost and recovered. And next unto Nature herself, Custom challengeth a large prerogative, which (in process of time) maketh herself almost equal with Nature in force & conditions. For, if we consider the whole regiment of the world (which is by antiquity of times principally directed in good things) we shall found almost nothing in so large an Empire that is no subject to the rule of custom: first the general fruit and propagation of kind, is by custom naturally increased & maintained, by custom Emperors and kings are crowned, by custom Knights and Lords created, and by custom justice administered, truth exalted, duties regarded, Deserts rewarded, might encouraged, and to be short, all kind of good virtues easily attained and worthily embraced: the servants of custom, are these three, Art, Use, and exercise, and as these are by custom specially maintained, so by them all things also are usually achieved, and from these cometh also experience, which in any faculty or trade of life is most necessary: and herein appeareth the imperfection of unskilful youth, which being ignorant of affairs, sometimes enterprise to reach (by a superficial kind of knowledge) unto the practice of high mysteries, too far above the slight consideration of their green capacities, and in the end (in reward of counterfeit skill and presumption, and feigned holiness) they receive the just punishment of shameful reproach and confusion. It is a common proverb amongst us, he that maries in haste, shall repent at leisure: & indeed a man can not be too chary in that choice, nor too circumspect in election of that trade wherein he means steadfastly to run the whole course of his life: if we do intend to win friendship with any man, see how circumspect we are in finding out his vain, how curious in considering his conditions, and how nice in favouring his nature: but doth it not stand us more upon (in the maintenance of life) to behold our own properties and conditions, for no man is borne wise, nor any man can suddenly become happy: but even as in the spring time, the natural sap and moisture of the tree breaketh out first into the blooming buds, from buds into blossoms, and then from blossoms, by little and little into a more harder substance (whereby it is better able to withstand the hurtful blasts, and bitter cold) until at last it softeneth again, by the virtue of the Sun, when it comes to the perfection and ripeness of the fruit: so the natural disposition of mankind, is first moved with affection, to seek knowledge, then cunning is desirous to imitate the practice of virtues, by the example of others that were famous: and thus experience by custom, bringeth a man at last to the full perfection of wisdom, & therefore, the regard of continual experience, in the choice of man's life, is most necessary. Thirdly, it behoveth man to be armed at all assays, against the change of times, and mutability of fortune, for nothing in this life is stadfast & permanent: no country so rich, that wars hath not wasted: no quiet peace and tranquillity so durable, that discord hath not dissolved: no beauty so divine, which by clouds of care is not eclipsed: no courage so stout, which by crooked age is not qualified: and lastly, no mirth, no joy, no pleasure, no pastime, no love, no lust, no kind of commodity so perfect and permanent, which is not by sorrow, care, troubles, envy, wrath, mischief, or misfortune, made subject to some change and alteration: so that the mind is only constant, which is content, & that man seemeth most happy, that is patiented: & as riches, health, honour alone, without singular virtues, maketh not fortunate, so truth, courage, equity, bounty, & such like, without perfect rest, and contentation of the mind, cannot lay the plot & foundation of Stability: for can we call him rich that is covetous? or courteous that is proud? or noble that is scornful? no more can he be constant that is furious and fantastical: neither aught any man to esteem the choice of faculties & trades of living to be the only surety & steadfastness of life. Sigh that the gifts of nature and fortune both richly possessed are not sufficient to the maintenance of felicity: for he is not to be accounted happy, that is not absolute and perfect of himself, and coveteth more to increase, or fears any thing to be diminished: And therefore Solon (being demanded of the rich King Croesus what letted him to be called happy) answered, because he was yet alive: meaning that no estate of life is free from the bondage and yoke of sorrow, for neither Kings nor Princes can assure themselves steadfastly to stand in the good grace and favour of fortune: which by the example of Polycrates was manifestly proved, whose estate was long time prosperous, and so beautifully furnished with health, wealth, and pleasure, that he began to be at defiance with fortune herself, and despised the fawning favour of Neptune that sent him his King again in the bowels of a Fish, which he had before wilfully cast into the sea (being of great price) to try the friendship of fortune. But as the Sun being at the highest, must needs decline by his natural course again. So the blind Goddess (whose looks are like unto brittle glass that is not so bright but it is assoon broken) now began to shake the chair of proud Polycrates, and assoon overwhelmed him in the pains of helf, whom she had before hoist up into the joys and pleasures of heaven: For of a King he become a captive, and of a happy man a most miserable wretch, and so died at mischief. And thus we see by this only example which may be matched with innumerable of like sort, that no life is certain, none estate steadfast, and no condition nor any kind of calling without continual cares, troubles, and afflictions. And therefore I conclude, that Patience is the strongest armour of proof to withstand the spiteful force of inconstant and variable Fortune.  
FINIS.