A SANCTVARY FOR HONEST MEN.  
OR An Abstract of human WISDOM.  
Containing, A certain way leading to a perfect knowledge of MAN, and directing to a discreet Carriage in the whole course of our human condition.  
Collected and composed By Io: HITCHCOCK Student in the Middle Temple.  
Virtus est vitium fugere, & sapientia scire  
Quid verum atque decens, quid fas, quid & vule, quid non.  
LONDON Printed by Edward Griffin for Thomas Nort●n at the sign of the King's head in Paul's Churchyard. 1617.   

TO THE right Honourable WILLIAM Earl of PEMBROKE, Lord HERBERT of Cardiff, Marmion, and S. Quintin, Lord CHAMBERLAINE to his MAJESTY, Knight of the most Noble Order of the GARTER, one of his majesties most Honourable Privy COUNCIL.  
TWo things (right Honourable) are usually the apological subjects of most dedications, the worthiness of the Patron, and the selfe-distrusting insufficiency of the Writer; the one concerneth me, the other your HONOURABLE SELF, whom each generous Spirit hath so justly made the aemulated pattern of true Nobility and Virtue that I could not easily contain myself, but was inwardly constrained with an affectionate desire to dedicate this small mite of my poor endeavours, this handful of Morality unto you, though no desert in myself can ever be worthy enough to make me known to your HONOUR, nor any thing so well handled in this concise volume, but may either be controlled by your riper judgement, or else be corrected by the integrity of your life: yet (assuring myself that your generous and truly ennobled mind will willingly entertain whatsoever is well intended) I presume to shelter this little compendious Tract under your Honourable patronage, sic non Zoilum metuo, non invidiam.  
Your Honours in all sincerity of duty most humbly affectionate, Io: Hitchcock.   

To the READER.  
IT was not my purpose (captious or indifferent Reader) to send this little Antidote into the hungry jaws of the world which was prepared only for my own diet, but the prevailing importunity of friends (which commonly serveth others for excuse) was to me a necessity: therefore since this dish is now come to be served to thy Table, and so to be censured by thy well or ill distinguishing palate (I mean thy rash or sounder judgement) let me advise thee, if thou meanest to be nourished by it, first to ruminate and chew it well, and afterwards to concoct it thoroughly before thou reject it as an excrement; and than if any thing herein relish thee feed hearty, and welcome; but if this distaste thee, either leave it friendly, or dish out thy own. Carpere vel noli nostra, vel ede tua.   

The Abstract OF human Wisdom.  

The first part of this Book teaching the knowledge of ourselves.  
WISDOM, 
Wisdom in general distinguished  (howsoever we understand it) is a singular and more than ordinary quality or habit of the mind. And the word is diversly taken; first Vulgarly, (though sometimes improperly) for an extraordinary measure of sufficiency in whatsoever, be it good or evil. And in this sense a man may be said to be wise as well in those things that are wicked & devilish, as those that are honest and laudable.  
Secondly it is taken Morally (& indeed more properly) for a discreet government of the entire man in things that are good, honest, and profitable.  
Thirdly, it is taken Theologically, for the knowledge of heavenly things, or for a supernatural gift of grace infused by the Spirit of God.  
So that from hence we may easily perceive three sorts of Wisdom, Divine, human, and Mundane, correspondent to GOD, Nature pure and entire, Nature vitiated and corrupted.  
But (to omit the wisdom which is Divine & Metaphysical, as also that which is Mundane and worldly; the one as too high and above the sphere of Morality; the other as too base and unworthy to fill up the room in this little Treatise) the only subject of this Tract is that which is human, and teacheth the knowledge and government of ourselves as we are men in our human condition.  

human wisdom described. 1. negatively.  And it is not (as some suppose) an advised carriage and discretion in our affairs & conversation, for this is only outward and in action, and may be without essential honesty or piety: nor (according to others) a singular, strict and Stoical austerity in opinions, words, manners, and fashion of life; for this is rather extravagancy and madness: 
2. positively.  But (in a word) it is a sweet and regular managing of the soul by the law of reason; or an exact and profitable rule by which a man is able to direct and guide his thoughts, words, and actions with integrity, decency, and order.  
And it may be attained by two means; 
How it is attained.  the first is Natural, consisting in the good temperature of the seed of the Parents, the milk of the Nurse, and the first education. The second is acquired by industry and the study of good books, and conferring with honest, judicious, and wise men.  
NOw this human wisdom (which is the subject of this tract, 
The division of the subject.  and the excellency of man as he is man) containeth two parts; the first is theoric, showing the knowledge of ourselves, both of the inward and outward man: the second Practic, for the well ordering of ourselves after this knowledge, by following or flying that which is good or evil.  

Man two ways considered.  For the better knowledge of ourselves we may consider man two ways; first Naturally, by the composition of his parts, by his difference from other creatures, and by his life. Secondly Morally, by his humours and conditions, and by the difference of one man from an other.  
IN the consideration of man by the composition of his parts it is easy to understand that every man is composed of a body and a soul; 
The first natural consideration of man.  therefore it is necessary and in some sort conducible to wisdom to have (at the least) a general knowledge of our bodies, because the inclinations of the mind (according to philosophy) most commonly follow the temperature of the body.  
But (not to stand upon the long connexion of the inward and outward parts of the body, being more pertinent to Physic and Anatomy than this present discourse) the brain is the chiefest part that makes for our purpose, and most needful to be known, because from hence proceedeth the whole wrack or welfare of a man according to the good or ill temperature thereof.  

The brain.  For this sovereign part nature hath carefully provided as the queintest piece of her workmanship; and therefore it is curiously enclosed within two skins, the one dura matter, something hard and thick; the other pia matter, very thin and soft; within which is the brain composed of an oily matter delicate & subtle, wherein if the heat and cold, dryth and moisture be well and proportionably mixed, that man is admirably tempered, and (according to nature) happily borne, strong, healthy, wise, and judicious: therefore as soon as the body becomes organical, the soul makes choice of this part for her chiefest mansion, where she may best exercise her faculties, which are especially three, a vegetative, 
The faculties of the soul.  sensitive, & intellective faculty.  
The Vegetative hath a threefold virtue, 
The vegetative faculty.  Nutritive for the attraction, concoction, & digestion of the victuals, retaining the good and expelling the superfluous: Extensive for the proportionable enlarging and extending of all the parts of the body; and Generative for the conservation of the kind.  

The sensitive.  The Sensitive (according to the number of the senses) hath a fivefold virtue, whereby every sense by his organ and instrument distinguisheth and judgeth of his own proper object, as the sight of colours, the hearing of sounds, the smell of odours, the taste of savours, the touch of whatsoever is tangible.  

The faculties of the intellective of human soul.  The Intellective (which is only proper to man) hath three principal faculties seated in three closerts of the brain, where (according to the most embraced opinion) they exercise their operations not distinctly and apart, but in common all three together; the Imagination serving to conceive and apprehend the images of things; the Understanding to examine & try by the touchstone of reason the verity & quality of the thing conceived; the Memory to retain and keep whatsoever we hear, see, or read.  
The Imagination is commonly 
The imagination.  strongest in young men, by reason of the fervent heat of the brain whereby the humours are rarefied and purified; the Understanding ripest in old men, 
Understanding.  which commonly excel in maturity of judgement by reason of the dryness of the brain; 
Memory.  the Memory is most retentive in children, by reason of the abundance of moisture and oily substance fit for impression and retention.  

The order and causes of the passions.  Now from these faculties of the soul proceed all the stormy tempests or quiet calms in the whole life of man; either we sail securely by the judicial stern of the understanding, or else we are carried headlong into the turbulent sea of passions by the furious winds of our rash imagination and inconsiderate will. For when the imagination is corrupted, either by the miss conceit of the senses that conceive not things aright as they are but as they seem to be, or by a presumptuous and prejudicate opinion grounded upon the erroneous report of the vulgar, the will is presently possessed with a rash resolution, and gins to act and put in practice whatsoever the imagination upon the information of the senses hath conceived to be good or evil; and so (either not taking counsel of the judgement and understanding at all, or else deceiving it with a superficial appearance of good or evil) it begins presently to move the power concupiscible and irascible, causing us to love, hate, fear, hope, despair, and the like; so that all our passions arise immediately from the will, being moved with an outward appearance and opinion of good or evil.  

The will.  Now the will is sharpened and dulled by difficulty and fascility, rarity and abundance, absence and present fruition: and when it is moved with the semblance of good, 
The division of the passions.  this passion is Love; and if it be present, it is Pleasure and joy; if to come Desire, and stirreth up in our hearts Hope & Despair: but if the will be moved by the semblance of evil, this passion is Hate; and if it be present in ourselves it is Sorrow and Grief, in others Pity and Compassion; and if it be to come it is Fear, & & stirreth up in our heart's Choler, Envy, jealousy, Revenge, Cruelty.  
Love (which is the first & most natural passion) is either the love of greatness and honour, 
Love in general divided.  which is Ambition; or of riches, which is Covetousness; or of carnal pleasure, which is Concupiscence.  

Ambition.  Ambition is a thirsty & gluttonous desire of honour and preferment, yet natural by reason of the insatiability of our nature, which is imperissemper avida, always greedy of authority, and it is most commonly lodged in generous spirits that are audacious to undertake high and difficult attempts.  

Covetousness.  Covetousness is an immoderate care of heaping up riches, not respecting the honesty or laudablenesse of the means whereby they are gotten; for lucri bonus est odor ex ●e qualibet, the sent of gain is sweet though it come from a jakes. This passion is commonly enthroned in vulgar & degenerous minds, that fear poverty as a serpent, and adore riches as a God; & therefore they make haste by all possible means to be wealthy, by extortion, usury, bribery, and what not? rather serving their riches than enjoying them, and are always poor in heaps of gold.  
Carnal Love or Concupiscence is terminated ●n the mutual pleasure of both Sexes, 
Concupiscence.  a thing natural and indifferent ●n all, and neither in it self nor in the action vicious nor ignominious, but in the unchaste and immoderate use thereof, and the bad means of obtaining it: sic mod● magis quam re ipsâ labora mus, the way to attain i● doth more trouble us the● the thing itself.  

Passions arising from an appearing good.  And these are the thre● branches of the tree o● Love, which are form upon the object of a● appearing good: Now if we have the thing beloved in our present possession we are wonderfully glad and rejoice ● and then this passion i● called joy, 
Joy.  which is an excessive pleasure arising from the delight we tak● in the thing obtained, making us commonly merry and jocund: But if it be not in our present possession (being a thing in our conceit simply good) we endeavour by all means possible to achieve it; this is Desire, 
Desire.  which is an eager care to obtain the thing that seemeth good unto us, making us commonly diligent and painful in the pursuit thereof; so that if we see any likelihood of obtaining the thing desired, we comfort on ourselves with a continual expectation of the fruition thereof; and this is Hope, 
Hope.  which is nothing but a credulous assurance of enjoying our desire: But if we see no probability of getting that which we seek for, we begin presently to droop in our affections, and desist to seek any farther means for the obtaining thereof; and this is Despair, 
Despair.  which is a distrustful opinion grounded upon the impossibility of obtaining our desire.  

Passions arising from an appearing evil estate.  But contrarily when any thing presents itself unto us which seemeth or appeareth to be evil, we presently loath and contemn it; and then this passion is called Hate, which is a disdainful conceit of an appearing evil; so that when upon the appearance of it we conceive it to be evil (and therefore hate it) we happily stand in doubt that it may sometime come upon us; this is Fear, 
Fear.  which is a timorous apprehension of an evil to come, causing us to endeavour to shun and avoid it; and if we find this evil in ourselves which we so much hate and fear, we are much perplexed and afflicted; and this is Grief, 
Grief.  which is a deep impression of the greatness of the evil that torments us, upon the conceit whereof the heart is presently surprised and dejected, and the spirit dulled and enfeebled, so that we can do nothing for the present but blubber our faces, hang down our heads, and fix our eyes upon the ground: sometimes it is more violent, and bereaveth us of the use of discourse, reason, understanding, and quite extinguisheth the faculties of the soul, and sometimes life itself. But when we see any evil befall an other we are not so violently afflicted, but are moved with a kind of passionate remorse, & this is called Pity: 
Pity.  which is an effeminate fellow-feeling of the evils that befall an other.  
THE other bitter streams of this troubled fountain of Hate are these, Choler, Envy, jealousy, Revenge, Cruelty.  
Choler is a furious motion of the mind, 
Choler.  arising sometimes from lightness in believing, a tender niceness of nature, over-precise curiosity, or a love of trifles; but most commonly from an opinion of contempt or abuse either in word, deed or countenance. This passion is most incident to children, sick persons, and old folks by reason of the weakness of their spirit, for invalidum omne naturâ querulum est, every thing that is weak is subject to disquiet.  

Enuy.  Envy is an effect of Hate, causing us to think every thing too much or too good, that an other whom we hate, doth enjoy; hinc vicinum pecus grandius uber habet, 
This Envy hath, that all in whom it's bred  
Still think their neighbours ox is better fed.   

jealousy.  jealousy is a doubting opinion or a mistrustful conceit that an other enjoyeth that which we fear or desire, and therefore we always lay in garrison with a continual and ever-watchful care to find and prevent it.  
Revenge is a thirsty desire of satisfaction for a wrong done to a man's person or reputation in word or deed, 
Revenge.  arising commonly from grief or choler by a conceit of the greatness of the injury that is offered: for so tender we are of a wrong, that we esteem revenge sweeter than life itself, and therefore we seek it amidst a thousand dangers.  
Cruelty is a thing base & inhuman, 
Cruelty.  and therefore by the Latins fitly called feritas, because it makes us forget all human mercy & compassion, and taketh delight in blood and murder, not respecting the weakness or unworthiness of the enemy, nor the equity of the cause.  

The second natural consideration of man.  IN the second natural consideration of man (which is by his difference from other creatures) we may note his worthiness and excellency; first because man is the image of GOD, form upright, and always looking up to heaven, as the only place and haven of his rest and happiness: Secondly because he is the perfection and quintessence o● nature, being all naked, and (by reason of the thin and delicate temper of the humours) most beautiful; which beauty is enthroned especially in the face or visage, the incendiary of love, the seat of laughter and kissing, and the looking-glass of the soul, because it is apt to declare our inward motions and passions, as joy when we look cheerful, grief and anger when we look dull and frowning, shame when we blush, fear when we wax pale, and the like. Thirdly we may see the excellence of man by the prerogative supremacy that God hath given him over the fowls of the air, the fish of the sea, and the beasts of the field; wherefore he is endued with reason, understanding, and judgement to govern both himself and them: So that man being a demi-God above other creatures, it should be a shame for him to be taught by them to moderate his appetite and pleasure in eating, drinking, and carnal copulation, for even in these & many other things the very beasts excel us.  

The third natural consideration of man.  IN the third natural consideration of man (which is by his life) we should take notice first of the shortness thereof, being in the course of nature but thirty or for●y years at the most by reason of the half that is spent in sleep. Secondly of the vices we are naturally prone unto; in our youth unto temerity, unbridled liberty, and an unsatiable desire of pleasure naturally proceeding from the strong and vigorous heat of the blood; and in old age to protervity proceeding from infirmity, superstition from curiosity, a conceit of much knowledge from long experience, a sottish avarice from the fear of poverty, a contempt or fear of death from the love of the world. Therefore since these vices are naturally incident unto us, we should study to prevent them before they come upon us, and take care to spend our life well, because it is short, because it is uncertain.  

The moral consideration of man.  TO attain yet to a more perfect knowledge of ourselves we must consider man morally, first by his humours and conditions, secondly by the difference of one man from an other.  
In the consideration of man by his humours and conditions we may note his vanity, weakness, inconstancy, misery, presumption.  
The vanity of man we may see first imaginarily in his thoughts; 
Vanity.  one plotteth how he may make himself famous, an other how he would live if he were a great man, an other what kind of gesture doth best become him, another museth how men will speak of him when he is dead, with what pomp they will celebrate his obsequies, and the like. Secondly we may see the vanity of man really in his actions if we mark how some torment and vex themselves in trivial matters that are unworthy of their care, how violent they are for the ill flying of a hawk, the running of a dog, or if they be any way crossed in their sports; or if we consider what an age of time some men consume in learning to sing, to dance, to manage a horse, and the like, never seeking that which is solid and more necessary how to live well and commodiously, but like Aesop's dog omitting the substanc for a shadow. Thirdly we may see the vanity of man in the tickling pleasure and felicity that some men take in things collateral and impertinent, that are ●n themselves neither vicious nor much commendable; as some, if they can but compliment with a grace, speak movingly, and court their Mistress with a plausible facility, O they are men above the Moon, and as proud as Alexander's horse of his golden trappings.  
The weakness or imbecility of man we may perceive first in our desires, 
Weakness.  either not being able to desire and choose that which is best, or disliking that we have chosen; Secondly in the use of things, being not able to make the best of them, because we know not their true and simple nature; Thirdly in our best actions, quod non bonum benè facimus, in that we do not the good we do after a good manner; Fourthly in the nice kind of life that some men addict themselves unto; they mue up themselves at home, and never see the face of a public assembly, but live as it were in a well or a bottle, and therefore are unfit to be employed for the common wealth, because they see nothing clearly, but a far off and through a hole, and understand only by tradition and report. Fiftly in the selfedisabling fashion of most men that enthrall their judgement and understanding under the banner of authority, and approve of nothing without Aristotle & Plato or an ipse dixit for their opinion.  
The Inconstancy of man we may easily see if we note how wavering we are in all our actions, 
Inconstancy.  we desire what we rejected, and reject what we lately desired; we choose, & we dislike our choice; we love, and presently we hate what we loved, every hour we change our decree; so that in this respect man may well be said to be prorsus aliud à se ipso, quite different or an other thing from himself.  

Misery.  The misery of man we may note first outwardly, in our shameful coming into the world, the feebleness of our infancy, the infinite company of diseases we are subject to in our youth, especially hot and burning maladies, by reason of the inflammation of the blood; and deliration and dotage in our old age, by reason of the languishment of the spirits; Secondly inwardly, in the imagination that with continual expectation praeoccupateth evils ●o come; in the understanding that is dull and ●ncapable of high and weighty affairs, & blind in discerning the verity of opinions; in the memory that continually retaineth the evils that annoy us; in the will that is headlong and rash to execute any thing without pondering whether it be good or evil.  
The presumption or arrogancy of man we may note first in respect of other creatures, 
Presumption.  in that we vilify and debase them too much as if they were not the workmanship of God; Secondly in respect of man our associate and companion, in that we scorn to learn one of another, every man thinks he can see far into a millstone, and therefore we peremptorily believe or misbeleive that which at the first sight seemeth true or false unto us, whereupon we presently begin to condemn or approve whatsoever we have believed or misbelieved, and go about to persuade others either to receive it as a maxim, or reject it as absurd. Thirdly in respect of God and Nature, in that in the prosperous success of our worldly affairs we attribute nothing wholly to the free gift and goodness of God, but to our own endeavours and worthiness, and the necessity of Nature; we think the Sun must needs shine, the rain fall, and the earth of necessity yield her increase only for us; So that although man in his whole life be nothing but a bundle of vanity, weakness, inconstancy, misery, and a world of infirmities, yet he is most proudly presumptuous, and presumptuously proud, like a beggar that glories in his stinking rags, & lice that continually annoy him.  

The second moral consideration of man.  SEcondly (to know● our human estate the better) we must consider man by the difference of one man from an other. 
Difference of men in respect of the climate  First in respect of the climate wher● they live which is powerful both in the outward complexion, and the inward nature and disposition; Some men are in colour sanguine and phlegmatic, of body strong, of stature big and tall, but weak in mind, blockish and stupid, as commonly those in the Northern parts of the world, by reason of the inward natural heat which in them is most fervent because the coldness of the circumstant ●aire encloseth the heat and drives it to the inward parts, and produceth these effects; contrarily others are black & melancholic, less of stature, but more ingenious and wise, as those in the Southern & hotter parts of the world where the vigour of the external heat doth relax and open the pores, and dissipate and exhale ●he inward heat, and causeth the diversity. Therefore as Plato thanked God that he was an Athenian and not a Theban, because the air was ●here more thin and delicate, and therefore the men more dexterious and witty, so we have great cause to praise him, first that he hath made us Christians and not Infidels. Secondly that he hath placed us in England in a temperate climate and fertile soil, where we have all things in plenty and abundance.  

Difference of men in respect of capacity & understanding.  Secondly we may see the difference of men in respect of their capacity and understanding, and so we may note three sorts of people in every nation and commonwealth; the first are but the lees and dregs of the people, vulgar and abject spirits borne only to serve and obey. The second are a kind of men of an indifferent understanding, but commonly seduced by tradition, and the custom of the place where they live; the third are men of a quick spirit and an acute judgement, not besotted with the common opinions of the world, but of themselves able to discern the verity and causes of things.  
Thirdly we may note this difference in respect of superiority and inferiority, 
Difference of men in respect of superiority and inferiority.  which is either public or private; the public is for the commodious government of the State either immediate between the Prince himself & his subjects, or subordinate between the subjects and the officers that represent the person of the Prince, as particular Lords, judges, justices, Mayors and other inferior Officers; the Private is for the decent managing of rural and domestical affairs between the Husband and the Wife, Parents & Children, Masters and Servants; and in these three cases a man must observe this decorum, to use his wife neither as his Mistress nor his servant, his servant not as his slave nor his fellow; his child neither as his servant, his fellow, nor his master.  
Fourthly we may see the difference of one man from an other by the diversity of their profession and kind of life: 
Difference of men in respect of profession and kind of life.  Some men affect a solitary and retired life, to sequester themselves from company and the troubles both of domestical and public affairs; others delight in a more sociable life, to talk, to reason, to discourse, to make use of a Companion; others make choice of the country for the vicinity of the fields, the woods, the rivers, for hawking hunting, fishing, fowling, and other sports and recreations: others shut up themselves in Cities and Towns, and spend their time in visitation, entertainment and company keeping: others are encouraged with the sound of the trumpet, the noise of the drum and fife, and delight in stratagems and warlike discipline: others delight in travel, to see the conditions of the men, the diversity of their manners, the fashion of the Country, and the politic government of the State; and briefly ut mens cuiusque sic est quisque, Every man as he affects so he lives, so that in every man we may note three kinds of lives, the first inward to a man's self in his thoughts and imaginations, the second domestical in his private affairs, the third public to the view of the world.  
Lastly we may see the difference of men by the diversity of the favours and disfavours of nature and Fortune. 1. 
Difference of men in respect of nature & fortune.  In respect of Nobility and Honour, which is either natural by descent, or acquired by desert; Some by blood are noble, some by their own virtues, some by both, some by neither of these. 2. In respect of Science and knowledge both theoric and practic, some are good in the one, some in the other, some in neither. 3. In respect of riches and poverty; some are endowed with great possessions, lands, livings, and all the favours of Fortune, others have scarce a house to defend them from the injury of the rain and wind. 4. In respect of liberty, which is either internal of the mind, or external of the body; as for the first, we see some are enthralled by their passions, others carry themselves quietly in all things without distemper; as for the second, we see some men live (as their fancy leads them) now in one place, now in another, and have liberty to expatiate the whole earth, while others are confined within the narrow walls of a dark and uncomfortable prison.   

The second part of this Book, containing the general instructions of Wisdom which respect all men alike.  
NOw we have attained by the natural & moral consideration of man to a brief knowledge of ourselves (which is the first and Theorike part of Wisdom) it behoveth us to make use of this knowledge, to order ourselves wisely and discreetly by 〈◊〉, which is the second 〈◊〉 practic part of Wisdom; for a man is not herefore honest or vir●ous, because he knows what is virtuous or honest, but because he doth ●he things that are so; Virtutis omnis in hoc laus ●est, the praise of virtue consists in the action.  
But for the more regular ordering of ourselves according to WISDOM there are rules and prescriptions both general for all men alike, and particular for several persons in their peculiar calling.  
The general instructions of Wisdom have respect to the Praeparatives, the foundations, t● offices, and the fruits of wisdom.  

The first praeparative unto wisdom.  The Praeparatives unto wisdom are two; th● first is to exempt & fre● a man's self both outwardly from popular & multitudinary errors & opinions, and inwardly from passions: the first may be avoided by flying the vulgar rabble & their headlong designments, and by frequenting the company of the more judicious; the second by a discussive precaution or praemeditation whereby a man flieth or extinguisheth whatsoever might kindle or inflame his passions, and by a constant resolution of mind, whereby a man (foreseeing the event) is forearmed to bear without passion or distemper whatsoever happeneth.  
The second Preparative unto Wisdom, 
The second preparative unto Wisdom.  is for a man to maintain himself in a free and generous liberty of mind: which liberty is twofold, of the judgement and the will; the liberty of the judgement is to judge indifferently of all things, without resolution or peremptory affirmation or condemnation of any thing, and not to be so foolhardy to bind or wed a man's self to any opinion, but that upon sounder reason he may be ready to entertain that which is more true, honest, profitable, accommodating himself outwardly to that which is de facto, but approving inwardly of that which is de iure. The liberty of the will consists in managing our affections mildly and discreetly with reason and judgement, and without violence and passion.  

The first foundation of Wisdom  The foundations of Wisdom are likewise two: the first is a true, essential, and inward honesty, which is a firm and strong disposition of the will to follow the counsel of reason in that which is honest and just; not for formality sake, (according to the fashion of the world) nor for the maintenance of a man's honour, credit, reputation; nor for fear of the law, magistrate, punishment, displeasure, or any such casual or sinister respect, for this is only a bare outward action, and no inward probity, but this honest wise man must both be and ardently desire to be an honest man in his heart and mind, & p●tiùs eum esse quàm videri.  
The second foundation of Wisdom is to have a certain end and form of life, that is, 
The second foundation of Wisdom  for a man to make choice of such a calling whereunto his particular nature is most inclinable, for illud quemque decet quod suum est maximè, that becomes every man best, to which he is naturally most addicted, therefore it behoves every man to know two things, first his own inward disposition, his capacity and ability, to what he is most prone, and for what he is unapt; secondly the nature of the profession he hath proposed to himself, comparing them together, to the end he may see how his nature agrees with his profession, and carry himself in his vocation with facility and delight.  
The offices of Wisdom are six; 
The first office of Wisdom.  the first is to study true religion and piety, which principally consists in the relative knowledge of God and ourselves, of God for his honour and glory, of ourselves for our own salvation. Now this Religion must not be for fashion sake, to go with a Bible under the arm, as dogs go to Church for company; nor yet ceremonial, for so a man may be religious and wicked, and be (according to the proverb) a Saint at Church, and a Devil at home; nor only in word and belief, for so one may be more than a man by confession, and wors● than a swine in his life: but this Religion must be married to an essential honesty, causing a man to be honestly religious and religiously honest, both inwardly in sincerity and truth, and outwardly in life and conversation.  

The second office of Wisdom.  The second office of Wisdom is discreetly to govern our desires and pleasures; not wholly renouncing them after the opinion of the preciser sort, that endeavour silently to slide through this life like a fish in the water, and hold their breath at all honest recreations, as if they were in a place of infection; we must rather manage our desires and pleasures well, and learn to make use and benefit of the world, and not enjoy it; and this we shall the more easily attain if we desire but a little, naturally, moderately, and by relation: 1. a little, that is, to pull in the reins of our appetite, and to restrain ourselves from abundance and delicacy; and this is the nearest way to content, nihil enim interest ●n habeas, an non concupiscas, not to desire and to enjoy is one. 2. Naturally, that is, to desire not things superfluous, artificial and pleasing to th● fantasy (for these are passions, and beyond nature) but things necessary and most expedient both for our bodies and our human condition 3. Moderately and without excess, both in respect of another, without his scandal, loss, prejudice, and in respect of ourselves, without the loss or hindrance of our health, leisure, functions, affairs, reputation, duty. 4. By relation, that is, to propose unto ourselves a certain end of our desires and pleasures, and to terminate them in ourselves.  

The third office of Wisdom.  The third office of wisdom is with an equal, manly, and settled countenance to bear the smiles and frowns of prosperous and adverse fortune; hoc enim est benè sustinere, & abstinere benè, this is well to sustain the evil of adversity, and well to abstain from the sugared baits of pleasure and prosperity: not like the vulgar, that think there is no surfeiting with honey, no rocks able to split the floating ship of prosperity; we must rather follow the advice of the wiser, & neque in secundis confidere, nec in adversis deficere, sed semper erigere animum supra minas & promissa fortunae; we must neither presume in prosperity, nor despair in adversity, but always elevate our spirit above the threats and promises of fortune. We shall the better carry ourselves in prosperity, if we consider well the nature of it, first that riches, honours, and the favours of fortune are improperly called goods, since they are common as well to the bad as the good, and neither make the one better, nor reform the other; secondly that prosperity is like a honeyed poison, and therefore we should be then most careful and learn to mortify our presumption, to bridle our affections, and retain our desires. And for Adversity, quoniam ipsa vita est fortu●iae ludibrium, & omnia ad quae gemimus, quae expavescimus, tributa vitae sunt; since our life is but the play-game of fortune, and all things that grieve and afflict us are but the tributes of life, and incident to our human condition, we should therefore make a virtue of necessity, and arm ourselves with patience quietly to endure them: and the more easily we may do it if we consider well the nature and causes of adversities and afflictions, whether they be true and natural, as sickness, poverty, and the like, or imaginary and fantastical. In respect of the nature of adversity we may easily endure it, 1. because it is in itself no evil, but in the opinion of the vulgar; 2. because it is common to all, though after a divers manner, to the wise and godly as matter of good and instruction, to fools and reprobates as occasion of evil and despair; 3. because it toucheth but the lesser and outward part of man, and cannot make him vicious, nor rob him of his probity and virtue, though it make him poor, sick, and afflicted. In respect of the cause of adversity we must consider that it is either our own sin, the justice and anger of God, or the policy of the world. And now the face of adversity is thus unmasked, it will appear with a more gentle aspect, and we may avoid or mitigate it by these two means, first by being honest and virtuous, (for such a man is more peaceable in adversity then a wicked man in prosperity) secondly by premeditation and presupposing the worst, that so we may be forearmed to bear with patience any thing that may happen; nam quae alij diu patiendo levia faciunt, sapiens levia facit diu cogitando, that which others make light by long suffering, a wise man maketh easy by long cogitation.  

The fourth office of Wisdom.  The fourth office of Wisdom is to observe the laws, customs, and ceremonies of the country; first authority, because it is a messenger from heaven, whether it be sovereign in the Prince, or subaltern in his laws and ordinances; secondly ceremony and the custom of the country, because by use, approbation or toleration it is grown to be a law; therefore obey the Magistrate and the law, but not servilely; observe ceremonies, but not superstitiously; and (if thou canst with a safe conscience) conform thyself outwardly to that which is in practice, though thou condemn it in thy judgement, and lend, but not give thyself to the world.  
The fift office of Wisdom is well and plausibly to carry ourselves in company, 
The fift office of Wisdom.  whether it be generally with strangers in the ordinary commerce of the world, or more particularly in affected company; such as we embrace for profit, pleasure, or some other respect; and herein a man must a little temporize with the world, and not wholly captivate himself to his peculiar inclinations, sed ubicunque opus sit animum flectere, bend his mind as occasion shall require. In our common conversation we shall the better carry ourselves if we observe these rules, 1. for a man to speak little and modestly; 2. not to be too scrupulous in applying himself to the fashion of the company; 3. not to be too forward to put out himself and show all that is in him; 4. to be honestly curious in inquiring of all things, judging sound of them, so to make use and profit by them; 5. not to contest with any, especially not our superiors because we own them respect, not our inferiors because the match is unequal; 6. not to speak resolutely or peremptorily in any discourse: so by this means a man shall carry himself well and debonarily towards all, and yet have his mind secret, and keep himself to himself, according to the old precept, frons aperta, lingua parca, mens clausa, nulli fidere. In our particular and more private conversation it will be expedient to observe these rules, 1. for our associates to make choice of such as are honest, wise, and dexterious; 2. not to be amazed at the opinion of others though it oppose ours, but to judge sound of it, and if there be cause of contradiction, not to be bold, obstinate, nor bitter; 3. not to be troubled with the uncivil behaviour or rude speeches of any, but to bear them manfully, and not answer a fool in his folly; 4. in disputation and controversy to be brief and methodical, and to aim always at the truth, not using all the means a man may have, but the best and most pressing; 5. in a jest to take the present occasion by the lock, and to be facete without scurrility, and touch no man's person nor reputation, for it is a bad exchange to sell a friend for a jest:  
The sixth and last office of Wisdom is for a man to carry himself wisely in his affairs; 
The last office of Wisdom.  and for introduction hereunto it is necessary to know well in what rank to place the goods spiritual and temporal, which are principally eight, whereof sour respect the body, health, beauty, nobility, riches, and four the soul, honesty, wisdom, ability, science, and these are correspondent one to the other, so that health, beauty, nobility and riches in the body are the same that honesty, wisdom, sufficiency or ability, and science in the soul; and in vain shall a man study the precepts of a good life, unless he know well how to judge and esteem of these. Now the rules and best helps to this wise carriage in our affairs are these; 1. To know the nature and humour of the person with whom a man hath to deal, that so he may turn his sail to the wind, and also the nature of the business he hath in hand, not superficially, but the quintessence of it; 2. to know the true worth and value of things, judging of them not like the common sort by their novelty, strangeness, difficulty, or report, but estimating all things (after the manner of the wise) first inwardly by their true and natural value, then outwardly by their profit and commodity; 3 to choose well, which choice consists either in good things, to choose the most honest & commodious, or in evil to fly the most injust, dishonest, inconvenient: 4 to consult and take the advice of a friend, who must be first honest and faithful, then discreet and sufficient: 5. To balance a man's self between distrust and assurance, not to be too confident in any man, yet making no show of distrust, but fearing to be deceived: 6. To make use of all occasions, and herein a man must avoid two things, precipitation and rashness in apprehending, moresitie and slackness for overslipping the occasion, and take it neither when it is green, nor too ripe, but just when it is offered: 7. To do nothing without a good reason: 8. To be industrious, not relying upon fortune, nor contemning it, in all our actions making virtue the captain, fortune the follower, virtute duce, comite fortunâ.  
The fruits of Wisdom are two; 
The first fruit of Wisdom.  the first is to keep a man's self always ready for death; tam utiliter vivendum est, ut non nesciamus foelicitèr desistere, we must live so profitably, that we may know how to die happily, esteeming of death not like the common people that she it as an evil, nor as some that contemn it as a thing of no importance, nor as others that seek and desire it, vitam habentes in patientiâ, mortem in desiderio, enduring life, and coveting death; we must follow the wise, and neither fear nor desire death, but attend it cheerfully as a thing natural, because it is the order of the whole Universe; inevitable, quia omnes eodem cogimur, because we are all compelled to die; profitable, quia dies mortis aeterninatalis est, because the day of our death is the birthday of eternity, and the consummation of our labours. Now the means to make ourselves ready for death are these, 1. in all our actions to discharge a good conscience, 2. every night to cast up our accounts, and to repent earnestly for the misdeeds of that day; and so (our sins being dead before ourselves) we shall have nothing else to do at the hour of our death but to die.  
The last fruit and crown of Wisdom is to maintain ourselves in a true tranquillity of spirit, 
The second fruit of Wisdom.  which is not (as some suppose) a vacancy from all affairs, nor a delightful solitariness, or a profound carelessness, but a sweet, firm, and pleasant estate of the soul, which no occasion, business, good nor ill accidents can any way alter, trouble, or depress. This is that whereby a wise man possesses and enjoys himself, lives always rich, full of joy, of peace, of comfort, and content in himself. Not besotted with vulgar opinions, nor enthralled with the tyranny of passions, not rash in judging, not violent, not unreasonable in willing; honest in his life, delighted in his vocation, living truly religious; rectifying his desires, moderating his pleasures: not swollen in prosperity, not dejected in adversity; conforming himself to the laws and customs of his country; carrying himself wisely with others, & discreetly in his worldly affairs; neither hugging his life, nor fearing nor desiring his death. Now this tranquillity is that moral felicity which is acquired by many habits: the means to attain it are the eleven last handled, and the means to preserve it are two; 1. innocency and a good conscience, quibus tanquam in publico & teste coelo vivimus, whereby we live as it were in public, and have God for a witness to all our actions, 2. Alacrity and a courageous constancy, whereby a man solaceth himself, and raiseth his spirit above all chances that may happen, without perturbation or fear.   

The third part of this Book, containing the particular instructions of Wisdom, which respect particular persons in their several callings, affairs and accidents.  
IT remaineth now that we proceed to the last part of Wisdom, which respecteth every man's particular; and the shortest way to attain it is to guide ourselves by the four Moral or Cardinal virtues, for these have respect to all our human condition, Prudence to the whole course of our life, but especially to the Affairs wherein it is busied, justice to the Persons, Fortitude and Temperance to the Accidents.  
Prudence (which is Auriga virtutum, 
Prudence in general described.  the Queen and guide of the other virtues) is the election & choice of things that are to be desired or fled, and consisteth in consulting and deliberating well, in judging and resolving well, in accomplishing and executing well. And it is diversly distinguished; first in respect of the Persons, and so it is either private in unico individuo, or sociable and economical among a few, or public and politic among many: secondly it is distinguished in respect of the affairs, which are either ordinary and easy, or difficult and extraordinary.  

Politic prudence distinguished.  Of all the rest the politic Prudence is most difficult, and therefore most excellent, and it is either public or private; the public concerneth the office of a Prince, which is either Preparative concerning his provision for the State, or Active for his action and government. The private Prudence respecteth the carriage both of the Prince and of private men in difficult affairs and accidents.  
The preparative office of a Prince concerning the preparation of provision for a State (according to the Writers of best note and choice, 
The praeparative office of a Prince.  whom I have especially followed in this Tract) consisteth principally in seven points, knowledge of the State, Virtue, Carriage, Council, Treasure, Forces and Arms, Alliances.  
The knowledge of the State consisteth in two things, 
The first head of provision for a State  to know the nature of the people and of the State, the form, establishment, and birth thereof, whether it be old or new, fallen by succession or election, obtained by Laws or Arms, of what extent it is, what neighbours, means, power it hath; for according to these a Prince must diversly manage the Sceptre.  

The second head of provision.  The second head of provision is the virtue of the Prince, which should be lively and exemplary, because he is most eminent and in the eye of all, and because his actions are a law to the people. Now these virtues are principally requisite in a Prince, Piety, justice, Valour, Clemency, Liberality, Magnanimity.  
The Piety of the Prince is to maintain Religion, and to depress all innovations and controversies therein.  
The justice of a Prince respecteth first himself, to be (as near as may be) the same in his life that he is in his laws; secondly his subjects, to cause his laws to be justly executed towards all, without partiality and protraction of suits. But in the justice of a Prince we must not be too strict; for (in as much as it is a matter of no small moment well to govern a State) it is expedient for a Prince interchangeably to assume the skin of the Fox▪ and the Lion, and to do that for the good and safety of himself and the weal-public, which in private persons were vicious and unlawful: therefore the Politicians have thought these eight things expedient in a Prince, although some question the lawfulness; 1. Distrust, to be vigilant, to believe none, to take heed of all, ne aditum nocendi perfido praestet fides, left too much credulity make a Traitor. 2. Dissimulation, both in time of war with the enemy, and in peace with his subjects. 3. By secret practices and intelligences to draw unto him the hearts and services of the officers and trustiest friends of foreign Princes and Lords, and of his own subjects at home; and this is wrought either by persuasion, or presents and pensions. 4. Subtlety, to obtain his purpose by equivocation, circumvention, Letters, embassages, and to do that closely which he may not do openly. 5. To clip the wings of any one that is like to soar too high in the State. 6. In a time of necessity and poverty of the State to take by authority the wealth of the richest. 7. To cancel the laws or privileges that are any way prejudicial to the authority of the Prince. 8. To possess himself by prevention of a City or Province commodious for the State, rather than to suffer another dangerous neighbour to take it.  
His Valour is a military and courageous wisdom, which is required in him for the defence of himself and the State.  
The Clemency of a Prince is a sweet kind of lenity, and required in him to moderate the rigour of justice, and to make him more beloved then feared of his Subjects.  
The Liberality of a Prince consisteth properly in gifts bestowed, wherein are to be considered two things, first the person, who should be a man of desert, or one that hath done good service to the commonweal; secondly the manner of the gift, which must not be excessive, nor at once.  
The Magnanimity required in a Prince is a generosity or greatness of courage, non leviter irasci, sed iniurias despicere indignas Caesaris irâ, not to be easily moved, but to despise injuries that are unworthy the anger of a Prince.  

The third head of provision.  The third head of provision is the Carriage of the Prince, which respecteth 1. his person, wherein should be a majestical and venerable gravity marching betwixt fear and love; 2. his residence, which should be in some glorious and eminent place, and (if it may be) in the midst of the State; 3. his conversation and company, which should be rare, quia maiestati maior ex longinquo reverentia, because the rareness of a Prince's presence procures the greater reverence.  
The fourth head of provision is Council, 
The fourth head of provision.  wherein a Prince should make use 1. of such as are honest and faithful, 2. such as are ancient, ripe, and well experienced in the State; 3. such as are free from flattery, ne cum fortunâ Principis potiùs loquantur quàm cum ipso; 4. such as are constant, without opinative obstinacy or yielding to the humour of another; 5. such as are secret. And these Counsellors must be chosen either by the judgement and knowledge of the Prince, or by their public esteem and reputation.  
The fift head of provision 
The fift head of Provision.  is Treasure the sinews of the State, which consisteth in three points, the foundation, employment, reservation thereof.  
For the foundation of the Treasury these are the means, 1. not to alienate the public revenue of the State; 2. to employ well the spoils made upon the enemy; 3. presents, tributes, and donations of friends, Allies, and subjects; 4. Imposts upon merchandise in docks and Haven Towns, provided first that there be no transportation of things necessary for life, nor of unwrought wares, that the Subjects may be furnished and set on work, secondly that the stranger be more charged than the Subject. And these are the means for increasing the Treasury most just and approved; there are also other means, but not so usual, as the employment of the Exchequer coin to some small profit, and subsidies and loans of subjects in a time of necessity; which loans must be levied upon the goods, and not the heads of men, and equally upon all, for it is injustice that some should pay all, and others be discharged.  
Concerning the employment of the Treasury, it should be for the maintenance of the King's house, the pay of men of war, the wages of Officers, the reward of such as deserve well of the Commonwealth, the succour of poor, repairing of Cities, fortifying the Frontiers, mending highways, establishing Colleges and public houses.  
For the reservation of the Treasury against a time of necessity, the most profitable and securest way is to lend the coin (as is aforesaid) with some small profit to particular persons upon good security, and that for a threefold reason; because it increaseth the Treasury, it gives means to particular persons to traffic, and saves the public treasure from the paws of the insinuating Courtiers.  
The sixth head of provision is an armed power, 
The sixth head of provision for a State.  which is either ordinary or extraordinary; the ordinary is of two sorts, the one for the guard of the King's person, the other certain companies maintained in a readiness for such sudden occurrences as may happen: the extra ordinary power is in a time of war, and consisteth in forces & arms, or a certain number of people well experienced in the wars, to repress a sudden rebellion or commotion, either within or without the State.  

The last head of provision for a State.  The seventh and last head of provision consisteth in Alliances or Leagues, which are either perpetual, or limited for a certain time, or for commerce and traffic only, or else for amity, to be sworn friends and coadjutors one to the other; and herein it is needful for a Prince to join in alliance with those that are neighbours and puissant, and not to make the league perpetual, but for certain years, that so he may either take away or add to the Articles, or wholly forsake them, or else renew the league before it be expired, as need shall require.  
THe Active office of a Prince concerning his government of the State consisteth in the acquisition of the love of the subjects, 
The active office of a Prince.  and in authority; the first is attained by gentleness and clemency in commanding, beneficence in providing plenty of come and victual for the sustenance of the meaner people, and liberality already handled in the virtues of a Prince, which is most needful in the entrance to a new State. The second (which is authority) is attained not by a tyrannical cruelty, for the Prince to make his will a law, employing all to his own profit or pleasure, not respecting the public good, (for this breedeth hatred and contempt, which both proceed from rigour in punishing, or from avarice either in exacting too much or giving too little) but this authority is attained and preserved 1. by a discreet severity, whereby a good Prince in some cases may do that which beareth a show of tyranny, & crudelis esse medicus in laethali vulnere; 2. by a courageous constancy or a stayed resolution, enforcing the observation of the ancient laws and customs; 3. by holding the stern of the State, the honour and power of commanding, in his own hand, not referring all to his Council.  
Now this Active office of a Prince is either Peaceable or Military; 
The peaceable office of a Prince  the Peaceable (by reason of the multiplicity of affairs) cannot wholly be prescribed, but it consisteth partly in auscultation, to be well advertised of all things by such as are faithful, wise, and secret about him, especially of his honour and duty, his defects, & what is done in the State and among the bordering neighbours; and partly in action, 1. to have a memorial of the affairs of the State, of the most worthy and best deserving parsonage, and of the gifts bestowed, to whom, wherefore, and how much; 2. to appoint rewards & punishments, the one must be done immediately by the Prince, the other subordinately by his officers. 
The military action of a Prince.   
The Military Action of a Prince consisteth in enterprising, making and finishing war.  
To make an enterprise just, 
Rules in enterprising.  three things are required: first that it be denounced & undertaken by the Prince: Secondly, that it be for a just cause, whether defensive for the defence of his life, liberty, country, Allies and confederates: or offensive, proceeding from some former injury. Thirdly, that it be for a good end, as peace, and quietness, or the like.  
To make war, 
Rules in making war.  three things are required, Munition, Men, and Rules of war. The principal munitions of war are Money, Victuals, 
Munition.  and Arms; both defensive, and offensive. 
Men.  The men are to assail and defend, and are either Soldiers or Leaders: The Soldiers are divided into footmen and horse, natural and strangers, ordinary and subsidiary; and these must be first chosen, then disciplined. In the choice of Soldiers five things are to be considered: first that they betaken out of hard places, and accustomed to all manner of labour: secondly, that they be young & lusty: thirdly, of an able body and sufficient stature: four, of a bold and resolute spirit: fifthly (if it may be) of an honest condition.  
In the discipline of Soldiers two ends are to be proposed, Valour and Manners, to make the Soldiers valiant & honest; to Valour 3. things are needful. First, daily exercise in Arms, without intermission: Secondly, travel & pains, to learn to dig, to plant a Pallaside, to order a Barricado, to carry heavy burdens, and the like. Thirdly, Order: 1. in the distribution of the troops into Battalions, Regiments, Ensigns comrades: 2. in the situation of the Camp, dividing it proportionably into quarters, having the places, entries, issues, and lodgings fitted both for horsemen and foot, whereby it may be easy for every man to find his quarter and place: 3. in the March in the field against the enemy, that every one keep his rank and be equally distant one from an other: And this order is most needful for securing the Army, and for the facility of the removes and commands of the Captains.  
To Manners (the second part of warlike discipline) three things are required: 1 Continency, to depress gluttony, drunkenness, whoredom, and all lose sensuality in the Soldiers: 2. Modesty in words, to shun all ostentation and bravery of speech: 3. Abstinence to keep their hands from violence, pillage and robbery.  
This of the Soldiers. The Captains are of two sorts, the General, who must be either the Prince himself or his deputy; and the Subaltern Leaders of Companies. In the General this is requisite: 1. that he be wise, and well experienced in the Art military: 2. that he be cold and stayed, free from precipitation and temerity: 3. that he be vigilant and active, teaching by his own example.  
The rules of war (being the third thing required to make war) by reason of the divers occurrences cannot be perpetual and certain: but the general advisements respect either the whole time of war, the fight, the ranged battles, or the battles being joined.  

Rules of war.  The rules of the whole time of war are these: 1. carefully to meet the occasions, and to intercept the enemy in his: 2. To make profit of rumours that fly abroad, but not to be troubled with them to alter a resolution grounded upon good reason: 3. For neither side to be too confident in his own strength, nor to presume upon the weakness of his enemy, for this breedeth neglect and carelessness: 4. To inquire carefully of the enemy; of the nature, capacity, and designments of the Chieftain; of the nature, manners, and kind of life of the enemies; of the situation of the places, and the nature of the Country.  
Touching the fight these circumstances are to be observed: 1. The time, which must be seldom, and in necessity, the viands or treasure failing, the men beginning to distaste the wars, or the like: 2. The place, not within his own territories, unless the enemy be already entered, and then he must not hazard the battle till he have an other army in supply: and for the field, it must be considered whether it be fit for himself or the enemy, as the Champion is best for the Cavalary, straight and narrow places set with piles, full of ditches and trees for the Infantry. 3. The manner of the fight is to be considered, and here the most advantageous is the best, whether it be by surprise, subtlety, stratagems, close and convert, feigning to fear, so to ensnare the enemy, or by watching his oversights, the better to prevail against him.  
For Ranges of Battles, these things are required: 1. A comely ordering of the men: 2 A hidden supply always in a readiness to astonish the enemy unawares: 3. To be first in the field and ranged in battle array: 4. A cheerful countenance of the General and the Captains: 5. An oration to encourage the soldiers, laying open the honour of valour, and the justice of their cause.  
The Battles being joined, if the Army waver, the General must animate them by his own example, and discharge the duty of a resolute Leader, and if the field be his, he must stay his Soldiers, lest in pursuit of the enemy, they disband and scatter themselves, and so the vanquished gather head and overcome them. If he be vanquished, he must not be astonished, but renew his forces, make a new Levy, put good garrisons in his strongest places, and hope to better his fortunes.  

The third head of the military action of a Prince.  The third head of this Military action is to finish War by Peace, which must be concluded upon good and honest conditions, & without fraud and hypocrisy; otherways it were better to die in the bed of honour then to serve dishonourably.  
The rules herein respect first the vanquished who should continue armed and make show of security and resolution: Secondly, the vanquishers, who ought not to be over-hardly persuaded to peace: 1. Because an old enemy groweth cunning & dangerous: 2. because the continuance of war is burdensome to the state: 3. Quia tutior certa pax speratâ victoriâ Because a certain Peace is better than a hoped for victory.  

Prudence required in difficult affairs and ill accidents.  THe second part of Prudence is Private, which respecteth the carriage both of the Prince, and of private men in difficult affairs and accidents, & these affairs & accidents are either public or private, whereof some are to come and threaten us, and are doubtful and ambiguous: other present and pressing us, and are difficult & dangerous.  

Ill accidents to come.  In those evils that are to come and threaten us; the best way to oppose a man's self strongly against the accident, so to break the neck of it by his vigilancy before it come, or else to resolve with himself patiently to bear whatsoever happeneth.  
In those that are present and press us (whether it be some present unlucky accident, 
Jll accidents present.  or the remembrance of any that is past, or some violent passion that troubleth) the best way is to divert a man's thoughts to some other object, so he may lessen, if not extinguish his grief.  
In ambiguous affair (as in the choice of two things that seem equally good or evil, 
Ambiguous affairs.  so that the inability to choose the best breedeth anxiety & perplexity) the safest way is to lean to that part that hath most honesty and justice, as a traveler doubting of the nearest way must take the straightest.  

Dangerous affairs.  In difficult and dangerous affairs, a man must be both wise to know the nature, and to foresee the event of the accident, and courageous to avoid it by industry or aid.  
Now of those accidents that are difficult and dangerous, some are secret and hidden, others manifest and open: those that are hidden and most dangerous are two, 
Conjuration.  Conjuration, which is a conspiracy of one, or many against the person of the Prince, and Treason, 
Treason.  which is a conspiracy or enterprise against a place or company, although we commonly call them Traitors that pretend it to the crown. Now a Prince must endeavour to prevent these two dangerous accidents by these means: 1. By innocency (for this is the best safeguard of a Prince:) 2. By a subordinate vigilancy, that is, by the secret inquiry of such as are discreet and faithful about him, who are his eyes and ears: 3 By making no show of distrusting their plots, but attending the event without astonishment: 4. By the rigorous punishment of the conspirators, which punishments must be sometimes sudden, if the number be small and known, sometimes dilatory, to seek by tortures to know the confederates.  

Popular commotions.  Of those dangerous accidents that are manifest, and open, the commotions of the People are the greatest, and these are of many sorts; when the insurrection is between themselves, it is either a sudden tumult or a faction; when it is against the Prince, th● State or Magistrate, it i● either Sedition, Rebellion, or civil war.  
Sudden Tumults are nothing but commotions of the people raised in a heat, 
Sudden tumults.  and in this case the best way to assuage the people is to procure some eminent man, reverenced for his gravity, place, and reputation to speak to the people, first in the smooth calm of mildness and persuasion, than (if that prevail not) in the thunder of authority.  
Faction or Confederacy is a complot or association of one against an other among the subjects; 
Faction.  arising commonly from ambition or hatred; and in this case (if it be between great houses, cities, or communities) the Prince himself must endeavour to make Peace between them, either by gentle entreaties or threatening, or else appoint his arbitrators; and if the faction be between great multitudes that wil● not be appeased by justice, the Prince must employ his force to extinguish it.  

Sedition.  Sedition is a violent commotion of a multitude against a Prince or Magistrate, arising commonly from oppression, 〈◊〉 fear either of oppression or punishment for some heinous offence; sometimes from a licentious liberty, sometimes from want and necessity. Now the best means to appease this seditious rout are these; first (as it was advised concerning sudden tumults) to cause men of authority to show themselves and speak unto them, who must endeavour to dissolve them by hope and fear, drawing unto them (if that help not) some few of them under hand by secret rewards and promises, so to have intelligence of their carriages and purposes, yielding to the rest in doubtful terms some part of their demand, which may afterwards justly be revoked. Secondly to astonish them with the sight of an armed power, but not to depress them so, unless necessity compel.  

Rebellion.  Rebellion is an insurrection of the people against the Prince because of his tyranny, either in his wrongful usurpation of the Crown, or his unjust and violent domination and government against the Laws and customs, though sometimes but supposed. Now if a Prince fear rebellion, the best remedy is to shun the cause: therefore let him be wise as a Serpent, but innocent as a Dove.  

Civil war.  Civil war is a press or conduct of Arms by the subjects, arising from one of these popular public commotions, which hath now fortified itself, and gotten an ordinary train and form of war; And it hath two causes, the one secret and unknown, the other the general corruption of manners, whereby men of base and dissolute condition care not to over whelm themselves in the ruin of the State. Now to extinguish this firebrand of a State, there are but two means, agreement, and victory; the latter is dangerous: And the other is not always safe as without great caution. This is of the carriage of the Prince in these dangerous commotions of the people. 
How particular persons should carry themselves in these public divisions.  Now private persons in these popular and public commotions and insurrections may carry themselves after a twofold manner, either as partakers, and then (if they be men of public charge and credit) they ought to join themselves to the better part; or else they may carry themselves as no partakers, and then (if they be private men of a lower degree) the best way is to retire themselves to some peaceable and secure place during the division, carrying themselves either as commons, in their words and actions being offensive to neither part; or as Mediators arbitrating friendly and indifferently between them: And in this case a man must be neither a Neuter nor a Prothee.  
Now in Private dissensions between man and man, 
How in private dissensions.  it is easy for one to carry himself loyally, if he engage not himself more to one than the other, and report nothing but things indifferent, that may serve in common to both parts.  

justice.  THE second virtue whereby we must guide ourselves is justice, which teacheth how to give to every one his due; this respecteth the Persons, and compriseth our duty towards God, ourselves, and our neighbour. Our duty towards God I have already touched in the tract of piety. 
The duty of man towards himself.  Our duty towards ourselves is contained throughout this whole book; in the first part showing the knowledge of ourselves; in the second prescribing the general rules of wisdom; and more particularly in this last part, especially in the subsequent virtues of Fortitude and Temperance. But more exactly the duty of man towards himself consisteth in governing his Spirit, his Body, his Goods. The motions of the spirit are reduced to two, to think and desire, proceeding from the judgement and the will: therefore we must be careful to govern these two well. First the understanding, keeping it from sottishness and childish vanities, and from fantastical and absurd opinions; secondly the will, subduing it to the nod of reason, not suffering it to be led by opinion, passion, sense.  
For the Body (in as much as the Spirit is to it as the husband to the wife) we own it our care and assistance; we must therefore nourish, not pamper it, making the Spirit Lord over it, not a Tyrant, not a Servant.  
Concerning Goods or riches, we ought to gather, to keep, to employ them well; 1. desiring, not loving them; 2. seeking them, but not by bad means or the damage of another; 3. not rejecting them entering at an honest gate, but receiving them willingly into our houses, not our Temples; 4. employing them honestly and discreetly to the good of ourselves and others; 5. not grieving if they be lost or stolen, but suffering them to departed by themselves, not with our hearts.  
Our duty towards our neighbour is either general containing the common duties of all towards all, 
The duty of man towards man.  or particular containing the particular duties of several persons by special obligation. 
Common duties.  The general duty of all towards all comprehendeth Amity and Friendship, and the offices thereof, which are Faith and Fidelity, Verity and free Admonition, Benefits and Thankfulness.  

Amity & friendship.  Amity or Friendship by the Ancients is distinguished into natural, sociable, hospital, and venereous; by the Moderns otherways, first in respect of the causes of it, which are Nature, Virtue, Profit, Pleasure; secondly in respect of the persons, and that in three kinds; either in a direct line between Superiors and Inferiors, as between Parents and Children, Princes and Subjects, Tutors and Pupils, Masters and Servants, which cannot properly be called Friendship, because of the disparity and obligation between them, which hindereth familiar communication and inwardness; or in a collateral line between equals, which is either Natural, between brothers, sisters, and cousins, (which is likewise imperfect by reason of the bond of nature) or Voluntary between friends and companions, and this is truly friendship. Or else it is mixed and matrimonial, which is partly in a direct line because of the superiority of the husband and the inferiority of the wife, and partly in a collateral line, being both companions and equals; and this is also imperfect, both by reason of the necessity and constraint of the bond after marriage, and the weakness of the wife, who is no way correspondent in conference and communication, of thoughts & judgements. Thirdly Friendship is distinguished in respect of the degrees and intention of it, and so there is a Common and a Perfect Friendship; the Common is quickly attained, the Perfect in a long time; that may be between many, this only between two: the one is capable of restraints and exceptions, according to their presence, absence, merits, good deeds, and the like; the other is always the same; the first is attained (as some have observed) by speaking things pleasant and doing things profitable, the latter only by a lively and reciprocal virtue: so that Common Friendship is nothing but familiarity or a private acquaintance, but the true and Perfect consisteth in a sympathy of humours and wills, with one only who is another self, and between two that are but one. And it is a free and universal confusion of two souls: the words are emphatical; 1. a confusion of fowls, importing the inseparability of the union betwixt them, 2. free and voluntary, built upon the pure choice of the will, without any other obligation; 3. universal, without exception of goods, honours, judgements, thoughts, wills, and life itself.  

Faith and Fidelity.  Now follow the offices of Friendship; the first is Fidelity or Faith, which is a closet of the secrets of another; and it respecteth first the persons, both him that giveth faith, of whom is required that he have power to do it either of himself or by the leave and approbation of his master, and also him to whom it is given, who must carefully keep it ●nlesse he receive it not, or the other break first: ●econdly the subject of this faith is to be considered, which must be of things just and possible; thirdly the manner of giving and receiving it, which must be voluntarily and freely, and without fraud, treachery, or surprise.  
The second office of Friendship is a true and free Admonition, 
Verity and free admonition.  wherein are to be considered the time, place, and manner of admonishing; 1. the time, not in a time of mirth, for this were to trouble, nor of grief and adversity, for this were to heap sorrow upon affliction, frangere, non emendare; 2. the place, which must be in secret, not before company; 3. the manner of admonishing, which must be 1. without passion, 2. without flattery and dissimulation, out of an honest careless nature and freedom of heart; 3. using general terms, and comprehending a man's self in the same fault; 4. expressing the fault in better words then the nature of the offence doth require; 5. to begin with commendations, and end with proffers of service and help, and not to be gone as soon as the admonition is ended, but to stay and fall into some common and pleasant discourse.  
The third office of Friendship consisteth in benefits, obligation, 
Benefits & thankfulness.  and thankfulness; these three are linked one in the other, and may well be comprised in this word Obligation, which comprehendeth liberality, friendship, almsdeeds, and whatsoever is charitable and human. For there is an Active and a Passive obligation; the Active bindeth Parents, Princes, and Superiors (either by law or nature) to do good to them that are committed to their charge, and generally those that have means to help them that are in want. Now there is a twofold manner of benefiting or doing good; by profiting, and by pleasing; so are there two sorts of good turns, the one duties proceeding from this natural or lawful obligation, the other free and voluntary good deeds done out of pure affection: and of these benefits or good turns such are most welcome as proceed either from one whom a man is inclined to love without this occasion, or such as come from one that is bound to the receiver, o● such as may be easily requited. Now in doing a good turn these rules are to be observed, 1. to do it willingly and from a hearty affection; 2. wisely, without ostentation, without the offence of another; 3. speedily, when there is need; 4. without hope of restitution; 5. according to the intent of the receiver, and then if it be to secure his want, weakness, shame, or necessity, it must be done privately; 6. not to repent of his good deed; 7. not to object it to the receiver, not to twit him or hit him in the teeth with it, as the vulgar speak.  
The other part of an obligation is Passive, which is nothing but a thankfulness for a benefit received; and herein a man must observe four things; 1. to receive the benefit cheerfully, 2. always to remember it, 3. to publish it, 4. to make a recompense; which must be done 1. willingly, 2. not too speedily, but upon some good occasion; 3. with usury, surpassing the benefit received, yet always acknowledging a man's self indebted; 4. if a man be unable to requite, to show always testimonies of his thankfulness.  
The second part of our duty towards our Neighbour is special, 
Special duties.  including the particular duties required between several persons by special obligation; and these duties are either Private or Public, the Private respect the justice observed ●n Families between the Husband and the Wife, Parents and Children, Masters and Servants.  
The duties between ●he man and the wife are ●ither common & equal ●o both, 
The duty of married folks.  consisting in an ●ntire loyalty, fidelity, community, care and authority over their family and the goods of ●e house, and communication of all things, on Particular, respecting first themselves, secondly their domestical husbandry.  

The husband's duty  First of the husband this is required, to instruct his wife in those things that concern he● duty, her honour, he● good; to love, to nourish to  her, to cohabit with her. 
The wife's duty.  Secondly, o● the wife this is required to honour her husban● as her Lord, to humou● him, to be obedient i● things just and lawful, t● keep the house, to employ her time in the practice of housewifery, and t● be silent, that is, not talkative, but to learn ho● and when to speak. Thirdly in domestical or household husbandry this is expedient, 
Household husbandry.  1. to buy and sell all things at the best times and seasons; 2. to provide first for necessity, cleanliness, order; 3. to take care that the goods of the house be not spoiled nor lost; 4. to learn to make a good show with a little cost; 5. for a man to know precisely the value of his means, and to live under his estate; 6. to have an eye and care over all, for the eye of the Master sats the horse and the land.  
The duty of Parents and Children is reciprocally natural, 
The duty of parents.  and hath respect first to the Parents, secondly to the Children. The duty o● Parents respecteth 1● their Infancy, 2. their Youth, 3. their Carriage towards them at mens and women's estate.  
In the Infancy of the child this must be observed, 1. the nurse must be either the mother (which is most natural) or a woman that is young and of a hot and dri● complexion; 2. it mus● be fed with cream so● with honey and a little salt; 3. it must be accustomed by little and little to the air, to heat and cold.  
In the Youth of the child, as soon as it is able to go and speak, and the faculties of the mind are awakened, (which begin about the fourth or fift year) it is the duty of the Parent to instruct it well, and to season this new vessel with a good and wholesome tincture. Now these instructions are either Common or Particular; the Common are these, 1. carefully to guard the eyes and ears of the child, that none speak or do any thing that is evil in his sight or hearing; 2. to procure good Tutors or Instructors, who must be fuller of wisdom then Pedantical science, and such as accord in opinion and their manner of proceeding, teaching mildly without severity and rigour. Now there is no better way of instruction then often to examine the scholar, and to make him give his opinion, and afterwards a reason of his opinion: and touching the books to be read, they must be of noble and serious matters teaching the knowledge of our human condition, and such as reform the will and direct the judgement, teaching the difference between passion and virtue, what to fly, what to desire.  
The Particular instructions of youth consist in the forming of the spirit, the ordering of the body, the ruling of the manners. In forming the spirit of the child a man must aim both at the End and the Means of instruction. The end of instruction is to build up the mind in knowledge, honesty, virtue, wisdom; and the advisements in this point are two, first not to endeavour so much to inflame the imagination and stuff the memory, as to conform the judgement and the will; but to study more for wisdom then science, because wisdom is far better than science, and because these two are much different, especially by reason of the contrariety of their temperatures, for science is in the memory, which requireth a moist temper of the brain, wisdom in the understanding which requireth it to be dry: so that science is nothing but an accumulation of an acquired good, or a collection of what is seen, heard, read; but wisdom is the rule of the soul, the guide of our thoughts, desires, opinions, words, actions. The second advice in this point is this; not to gather the opinions and knowledge of other men for ostentation or report, but for profit, to make them his own, as the Bee extracts the honey from the flower; and in reading other men's writings not to task the memory to retain the leaf, the place, the chapter, but the sum and marrow of the book. Now of Sciences the best are the Natural that show what we are, and the Moral that show what we should be, under which are contained the economics, politics, Histories.  
The Means of instruction (which is the second thing to be considered in forming the mind of the scholar) is two fold, the one by word of mouth, and that either by precepts or conference; the other by example, both from the good by imitation, and from the bad by dissenting from them in opinion and life. And these two ways of profiting by speech and example are drawn either from the living by discourse and frequentation of their company, or from the dead by reading their books.  
In ordering the Body these are the rules, 1. to keep the child from pride and delicacy in apparel; 2. to use him to a moderation in sleeping, eating and drinking; 3. to accustom him to heat and cold, labour and pains.  
In ruling the Manners a man must take care to rate up in his child those things that are evil, correcting in him first all swearing, lying, sottish shame, hiding the face, holding down the head, blushing at every question, and weeping at every sharp word: Secondly all affectation in habit, speech, gate, and gesture: Thirdly all obstinate sullenness, that the child never have his will by froward or perverse means.  
And as a man must extinguish the evil, so he must endeavour to kindle in his child the sparks of goodness, engrafting in his heart, first the fear of God, by making him reverence his name, and admire his wisdom, his power, his works; secondly ingenuity & integrity, teaching him to be honest for the love of virtue, and not for any sinister respect; thirdly, modesty in behaviour towards all, whether they be his superiors, equals, or inferiors either in condition or sufficiency; four, affability in company to carry himself courteously towards all, yet let him know even the most licentious behaviours, but teach him to abstain, not for want of courage, but will.  
In the carriage of Parents toward their children at men's & women's estate (which is the fourth and last point of their duty) it behooves them to receive their children (if they be discreet and capable) into their society and part of their goods, and to admit them into their council, their opinions, thoughts, designments, & the knowledge of their worldly affairs; not practising the austere fashion of some parents, that always keep their children under their girdle; they carry themselves severely towards them, restrain them of liberty, pinch them in allowance, and upon every displeasing occasion ever fright, them with the bug bear of a small annuity after their decease, so to keep them in awe and subjection: But this is the way for a man to be feared, not loved of his children, and to show himself a Tyrant, not a Father.  

The duty of children.  Now the duty of children towards their Parents consisteth principally in 5. points, 1. To reverence them both outwardly in speech, countenance, and gesture, and inwardly in opinion and estimation: 2. To obey them in all commands that are just and honest; 3. To secure them in want, sickness, age, and impotency if need shall require; 4. To attempt nothing in marriage, or any other matter of importance without their consent and advise; 5. To bear with their testy humours & imperfections, & to endure gently thei● severity and rigour.  
The duties of Masters and Servants are these, 
The duty of masters.  1. the Master must seek to be more beloved then feared of his servants; 2. to have an eye over them; 3. to instruct them in matters of religion; 4. to use them gently, not cruelly; and yet it is needful for a Master of a family sometimes to be angry with his servants observing these conditions; 1. that it be not often, nor upon slight occasions; 2. that it be not in a murmuring or railing manner behind their backs, nor upon uncertainties; 3. that it be speedily in the nick of the offence, and serious without commixture of laughter, that so it may be a profitable chastisement for what is past, & a warning for what is to come. And for Servants, 
The duty of servants.  their duty is; 1. to honour and fear their Masters; 2. to be industrious and provident for their good; 3. to be faithful and trusty; 4. not to reply and multiply words.  
THis of the private justice required in Families, between the Husband and the Wife, Parents and Children, Masters and Servants: The other is Public in a Commonweal, concerning the duty of Princes and Subjects, of Magistrates, Great and Smal.  
The duty of a Prince is already sufficiently handled in the tract of politic Prudence, showing his office both Praeparative and Active. 
The duty of subjects.  The duty of Subjects consisteth principally in three points, 1. to honour their Prince as God's vicegerent; 2. to obey his authority, to go to the wars to pay tributes and imposts, and to conform themselves to all things that are justly required by the laws & customs; 3. to pray for the preservation of his person, his prosperity and happiness.  

The duty of Magistrates.  The duty of Magistrates followeth, in whom is required both honesty, to keep them from avarice, bribes, and respect of persons, and courage to withstand the commands of great men, the entreaties of friends, and the tears of the distressed: Their duty respecteth the Prince and private men: their duty towards the Prince consisteth in obeying his edicts and commands, either readily, slowly, or not at all. In those commands that are just and indifferent in themselves, or those that give to the Magistrate acknowledgement and allowance with a warrantable clause, there the Magistrate is to obey readily. In those that include a clause derogatory, where the Prince by his authority doth derogate from the law, there he must also obey, but not so readily. In those that have no derogatory clause, but are wholly prejudicial to the Commonwealth, he ought to resist once or twice, and not obey before the second or third command. But in those that are repugnant to the Laws of God and nature, he must not obey at all, but rather leave his office, than shipwreck his conscience.  
The duty of Magistrates▪ towards private men is this; to be always at hand, to be of easy access, to hear all indifferently as well poor as rich, and to be impartial in the execution of justice.  
The duty of great and small, 
The duty of the great  respecteth first the Great or Superiors, secondly the small or inferiors. The duty of the great is to spend their blood and ability for the defence of Piety, justice, the Prince, the State, and Weal-public, and to protect the poor and oppressed against the violence of the wicked, for this maketh them both beloved and adored.  
The duty of inferiors consisteth in this; 
The duty of the small  first to reverence their superiors, both ceremonially in outward show (which is done as well to the bad as the good) and inwardly in love and affection; and so they ought to reverence only them that deserve well of the commonwealth: secondly, it is the duty, or rather the wisdom of Inferiors to insinuate by honest means into the favour of great men, for the proverb, saith well, A friend in Court is worth a penny in purse.  
THe two last virtues whereby we must guide ourselves are Fortitude and Temperance, these have respect to the Accidents, Fortitude to the evil accidents of adversity, governing the irascible part of our soul, and Temperance to the seeming good of prosperity, ruling the concupiscible part.  
Fortitude is not (as some suppose) a love of dangers, 
Fortitude described.  or a desire of dreadful things (for this is temerity) neither doth it consist in the bigness of looks or words, nor in Art and cunning, nor the strength of the limbs (for so a swaggering Braggadochio, a Fencer, a horse might be valiant) but in the resolute courage of the heart & will, presupposing the knowledge of all difficulties and dangers, as well military as other, and as well the danger of the action and the discretion of the execution as the justice of the cause. So that Fortitude is a strong resolution of the mind against all dolorous, difficult, and dangerous accidents whatsoever, grounded upon the honesty and justice of the enterprise.  

Fortitude in outward evils  Now the ill accidents about which Fortitude is busied, are either external, which are adversities, afflictions, injuries, or internal, which are Passions. The external or outward evils must be considered in their causes, in their effects, and distinctly in themselves. The causes of them are either the justice and anger of God, or the act of an other: Those that proceed immediately from the hand of God are commonly general concerning many at the same instant, as pestilence, famine, tyranny, and the like; these are the iron scourges of the Almighty, therefore I omit them as coming from a supernatural cause; But the best advise in these evils is to turn to God by speedy and hearty repentance, and to cease our wickedness, that he may cease his plagues. Those evils that proceed from from the Act of an other are either such as cross a man's affairs, or wrong his Person, either in word or deed. And the best advice in this point is to respect first ourselves, to carry ourselves honestly, wisely, & without passion, that we give an other no advantage against us; Secondly, the person that offends us; and then (if it be a fool) its wisdom not to contend with him, but to leave him to his folly; if it be a man of discretion, we must consider whether he doth it out of malice or ignorance, and use him accordingly.  
Secondly, we must consider these outward evils in their effects, which are either general or particular: their general effects are for the public good, as pestilence and famine are like a purge or a blood letting in a corrupted body for the preservation of the whole; Their particular effects are divers according to the diversity of spirits upon whom they fall: to the good they are a school of instruction; to the penitent a fatherly rod, a bridle to keep them from falling; to the reprobate a sickle to cut them of, confusion and perdition.  
Thirdly, these outward evils must be considered distinctly in themselves, and so we may note seven kinds of accidents which the world termeth principally evil, sickness, captivity, banishment, poverty, less of friends, infamy, death.  

Sickness.  Sickness is a privation of health; and herein the best remedy is to endure it patiently, 1. because it is natural and incident to our human weakness; 2. because it is either short if it be violent, and then it is quickly ended; or the pain but moderate if it be long, and then it may be easily endured: 3. because it is but the body that suffereth.  
Captivity: 
Captivity.  imprisonment is a privation of liberty, and herein a man must likewise remember that it is but the body, the clog and prison of the soul that is imprisoned, the spirit remaining always free and at liberty.  
Banishment or exile is a privation of home-dwelling, 
Banishment.  this a man may easily endure if he consider first that it is but a change of the place, et omne solum sapienti patria, every place to a wise man is his own country; Secondly, that in exile a man leaves behind him but the goods of fortune, not those of the mind nor body: now a wise man carrieth all his goods with him, his virtue, honesty, wisdom, sufficiency; these are properly a man's own, from which he cannot be banished.  

poverty.  Poverty is the want of means or maintenance; now there is a twofold want, the one of things necessary for nature, which befalleth v●y few (for nature is ●tent with a little) the o●er of superfluities, for pump, pleasure, delicacy; And in this want of poverty, the best way is to be content with that which necessity constraineth, libenter velle quod ipsa cogit; and this a man may the better do if he consider first that he came poor into the world (& therefore. it is injustice to grudge if he depart so) secondly that poverty is a secure estate, being free from the affairs, cares, encumbrances that accompany riches.  
Infamy is the impeachment of a man's honour, 
Infamy.  worth 〈◊〉 good name; and in this case it is best to conte●ne the bad censure of the people, because envy never speaks well, and because it is the companion of virtue.  
Loss of friends is a 
Loss of friends.  privation of the society of Parents, wife, children or any that are near and dear unto us. And in this case it behooves us not to grieve excessively for the loss of any, first because our plaints, our grief, our tears are uneffectual; secondly because we may gain new friends by our honesty and virtue: for he that hath these, never wants friends.  

Death.  Death is nothing but a privation of life, whereof I have spoken sufficiently in the frst fruit of wisdom.  

Fortitude in inward evils.  THis of outward evils: the other about which Fortitude is busied are inward evils arising from the former; these are passions; fear, grief, effeminate pity, choler, envy, revenge, jealousy.  
Against Fear the best remedies are these: first, 
Against fear.  not to look for the evil, nor to look for it before it come because it is but a casual accident, & therefore uncertain to come, or not to come upon us: secondly, to arm ourselves to endure it stoutly if it come: and the better to do this, a man must often give unto himself the false alarum of a worse supposed danger, and think how he could bear it, and how others have borne more difficult and grievous evils.  

Against Grief.  Against Grief we must practise this, first to contemn the occasion of it as a thing unworthy to molest us, secondly abducere animum, to lead the mind out of the way, & to divert our thoughts from the cause of our grief to some other object.  

Against Pity.  Against Pity or effeminate compassion we must learn to respect both the person and the cause that should move us to pity; secondly (if there be need) to secure him, but not to suffer with him, not to trouble ourselves with the care, the grief, the misery of another.  
Against Choler the remedies are three; 
Against Choler.  first to shun the causes and occasions thereof, especially these, tenderness and delicateness, curiosity, lightness of belief, and a conceit of being slighted, contemned, or abused by another: secondly to employ the means against the occasion of choler when it is offered; that is, to keep our bodies in a cold temper, ourselves silent and solitary, and to use delay in believing, and judgement in resolving: thirdly to consider the gracefulness of mildness and clemency in others, and the hateful inconvenience of the actions of them that are in choler.  

Against Hatred & Envy.  Against Hatred and Envy (for these are of affinity) we must consider well what it is that we hate or envy in another, and learn to turn our hate into pity, our envy into rejoicing; because what we hate in another we would be sorry for in ourselves, and what we envy in other, in ourselves we would willingly embrace.  

Against Revenge  Against Revenge there are two remedies, the first is to have recourse unto Clemency to learn how to pardon, the second is a hardy and courageous insensibility of suffering wrongs; which we may show either by doing good to the offender, or by scorning him and the offence as unworthy to urge us to impatience, to revenge.  
Against jealousy that proceeds from a man's wife the best remedies are these, 
Against jealousy.  first for a man to be honest himself, lest he give his wife a just cause to requite him; secondly not to be distrustful of her, unless he know her disloyal; thirdly (if he know it) to seem to the world to take no notice of it, but to endure it patiently, because it is a common infirmity, and his wife's fault, not his own.  

Temperance described.  THe last virtue whereby we must guide ourselves is. Temperance, which is a discreet moderation and government of ourselves in things that please and delight: this virtue teacheth how to carry ourselves well in prosperity, pleasure, eating and drinking, apparel, carnal copulation, glory, speech.  

Rules in prosperity and pleasure.  Of Prosperity and Pleasure I have already spoken in the second and third offices of wisdom: all that I here desire to inculcate is this; In prosperity not to forget ourselves, not to be puffed up, not to presume; and concerning pleasure, to use it like physic, and to take it as men do honey, with the tip of the finger, not with a full hand; that is, not immoderately, not enthralling ourselves to our pleasures, not making of pleasure an occupation, not of sport and recreation a toil or necessity.  
In eating and drinking the advisements are these, 
Eating & drinking.  first to use no curious diet, but mirth at meals instead of delicates and iuncats, sine arte mensa, & plus salis quàm sumptus; secondly to eat & drink moderately, not to be suffocated, stuffed, nor filled with meats and drinks; because nature is sufficed with a little, because a full paunch makes a man unapt for any good work, and because the excess in eating and drinking (especially in the latter) confounds the memory, dulls the understanding, distempers the body, and is the capital cause of many diseases.  

Apparel.  Concerning apparel, it behoves us to use it as a covering for our nakedness, and a shelter against the rigour of the weather, not for pride, and in a word nec faciles & usitatas negligere munditias, nec appetere delicatas; we must neither neglect usual and frugal neatness, nor follow the pomp, delicacy, curiosity, nor the fantastical extravagancy of the fashion.  
In Carnal pleasure or copulation (which is a thing most natural, 
Carnal copulation.  and therefore hard to be restrained) the best advisements are these, first to keep ourselves from the alluring baits of beauty, for this is a good help both to a virgin and a conjugal continency; secondly to attain this pleasure by good and honest means; thirdly to use it moderately and chastely, for a man may commit adultery with his wife.  

Glory and ambition.  Concerning Glory or Ambition (which is calcar virtutis, the prick and spur of virtue) the best precept is this; To undertake no good, beautiful, or honourable attempt, so much for glory as for the love of virtue; for our own conscience is a better witness of our actions then the opinion of the people; and virtue in itself is worthy and rich enough, and brings reward sufficient with itself.  

Speech.  Last of all, in our speech it will be expedient to observe these rules; first to speak little, and that truly, modestly, and without affectation and passion; secondly to speak seriously, not of frivolous things, not of things lascivious, not of our own actions; thirdly to speak plausibly, without offence, without detraction, without mockery; four to have the tongue in the heart, not the heart in the tongue.  
The heart and tongue of wisdom show the proof.  
Rule these two well, & thou art wise enough.   
FINIS.   

THE TABLE.  

The first part of this Book, teaching the knowledge of ourselves.  

OF Wisdom in general, P. 1  
Of human Wisdom, 4  
Of man 2. ways considered, naturally & morally, 6  
The first natural consideration of man by the composition of his parts, 7  
Of the brain, which here is only handled, and the other parts omitted, 8  
Of the three faculties of the human soul, 9  
Of the vegetative faculty, ibid.  
Of the sensitive, 10  
Of the intellective and the three faculties thereof, 11  
Of the imagination, ibid.  
Of the understanding, 12  
Of the memory, ibid.  
Of the Passions, ibid.  
Of Love in general, 15  
Of Ambition, 16  
Of Covetousness, ibid.  
Of Concupiscence, 17  
Of joy, 18  
Of Desire, 19  
Of Hope, ibid.  
Of Despair, 20  
Hate, ibid.  
Fear, 21  
Grief, ibid.  
Pity, 22  
Choler, 23  
Envy, 24  
jealousy, ibid.  
Revenge, 25  
Cruelty, ibid.  
The second natural consideration of man by his difference from other creatures, 26  
The third by his life, 28  
The first Moral consideration of man by his humours and conditions 30  
Vanity, 31  
Weakness, 33  
Inconstancy, 35  
Misery, 36  
Presumption, 37  
The second Moral consideration of man by the difference of one man from another, 40  
First in respect of the Climate where they live, ibid.  
Secondly in respect of their capacity and understanstanding, 42  
Thirdly in respect of superiority and inferiority, 43  
Fourthly in respect of the diversity of their profession and kind of life, 45  
Fiftly in respect of the favours and disfavours of nature and fortune, 47    

The second part of this Book, showing the general instructions of Wisdom.  

THe Preparatives unto Wisdom, 52  
The foundations of Wisdom, 54  
The offices of Wisdom, 57  
The fruits of Wisdom, 75    

The third part of this Book, showing the particular instructions of Wisdom by the rule of the four moral virtues.  

OF Prudence in general, 81  
Of Politic Prudence, 82  
The Preparative office of a Prince, 83  
The Active office of a Prince, 97  
Of Prudence required in difficult affairs and ill accidents both public and private, 11●  
Of evil accidents to com● ibid.  
Of evil accidents present, 113  
Doubtful affairs, ibid.  
Dangerous affairs, 114  
Conjuration, ibid.  
Treason, 115  
Popular commotions, 116  
Sudden tumults, 117  
Faction and confederacy. 117  
Sedition, 118  
Rebellion. 120  
Civil war. ibid.  
How particular persons should carry themselves in these public divisions, 122  
Of private troubles and divisions. 123   

Of justice the second Virtue.  
Of the justice and duty of man towards himself, 124  
Of the justice and duty of man towards man. 127  
The common duties of all towards all. ib.  
Of Amity and friendship, 128  
Of Faith and fidelity. 132  
Of verity and free admonition. 133  
Of benefits and thanke●nesse. 1ST   

The special dueti●●quired of certain by special obligation.  
The duties of marrie● 1ST  
Of Household Husba●●  
The duty of parent's a● children, ●  
The duty of Master● Servants. 1● 155  
The duty of Prince and Subjects. ●  
The duty of Magis●●  
The duty of great & ●   

Fortitude the third Virtue.  
●de in outward evils, 〈◊〉 162  
lenesse. 166  
●tiuity. 167  
●shment. ibid.  
●ouerty. 168  
●he loss of friends. 169  
●amy. ibid.  
●ath. 170  
F●itude in inward evils. ibid.  
rinsed fear. 171  
S● 172  
〈◊〉. ibid.  
●er. 173  
●ed. 174  
●y. ibid.  
●enge. ibid.  
jealousy. 175   

Of Temperance the fourth Virtue.  
Of prosperity. 176  
Of pleasure. ibid.  
Of eating and drinking. 177  
Of apparel. 178  
Of carnal pleasure. 179  
Of glory and ambition. 180  
Of speech. ibid.    
Finis tabulae.