Youth's Jnstruction.  
COMPOSED AND WRITTEN by WILLIAM MARTIN Esquire.  
Recorder of the honourable City of EXETER.  
Praestat non nasci;  
Quam malé vivere.  
LONDON, Printed by john Beale. 1612.   

To my dearly honoured Father in law WILLIAM MARTIN Esquire.  

IF it be true, that Opposites together  
Being compared, seem clearer each by other:  
Then my defects (coming from true affection)  
Shall not detract, but add to your perfection.  
'Twere to gild gold, your labours to commend;  
Few men can equal them, none reprehend:  
Yet some (no doubt) will cast an envious glance,  
For Art hath one sworn Foe, called Ignorance.   
P. B.   

TO MY SON NICHOLAS MARTIN, NOW A●STVDENT IN THE UNIVERSITY OF OXFORD.  
AS none but a faithful friend, can perfectly conceive of those requisites, which truly belong unto his friend: So none but a Father, can rightly conjecture of that surpassing love, which a father beareth to his own child.  
This love of mine (my Son,) hath made me overbold with mine own business, and with mine own convenient pleasures; in borrowing some hours (which were indeed owing to my public employments and to my necessary recreation) to compose, and to write this ensuing Discourse; not to please myself, (if it were praiseworthy) but to do you good: and (by such Motives, and by such Instructions, as are therein comprised) to enrich your understanding and behaviour, with those selected virtues, and most commended qualities, whose discourse it doth contain.  
For like as the fairest building, wanteth her chiefest beauty, except it be exactly flourished, and bountifully furnished within: so the outward lineaments of the body, are deprived of their choicest, and of their chiefest lustre, if the inward parts and mind be not adorned, with such splendent virtues, and with such Gentlemanlike qualities, as do make a man to be complete, and consequently, a profitable member in the Commonweal.  
I say, a profitable member in the Commonweal; because it sufficeth not, that a man doth know much, and can do well, by means of that knowledge; except he also do produce into action, such effects as his virtues and his knowledge have enabled him to perform. For, otherwise, such a man may fitly be compared, to a rare and perfect Diamond, which being unpollished, serveth for no use. Or to a fair Ship, loaden with Silks, with Spices, and with Gold, being swallowed up into the Seas maw, whereby it is made of no value or esteem. For a recompense therefore, of these my labours, and in thankfulness, for my love towards you, I wish and do advise you, to employ some times, not only to read this discourse often, but also with diligence to meditate, and publicly to exercise those virtues, and those qualities, which herein are deservedly praised, and commended.  
Especially and above the rest, those two, which cannot too much be applauded: I mean Religion, and honesty of life: which (as good Salt) will season, whatsoever you take in hand: And will (as the South and the North Pole Stars) direct your course aright, wheresoever you chance to sail, in the troublesome Ocean of this your worldly and transitory pilgrimage: So shall your life be profitable unto others, and pleasing to your quiet conscience: And so shall your death be crowned with merited praise and commendation; and both your life, and your death shall be precious in the sight of God: Who will reward every man according to his works, be they good or evil.  
Your loving Father William Martin.   

YOUTH'S INSTRUCTION: WHEREIN ARE BRIEFLY SET FORTH ALL NECESSARY Rules, for the ordering of a man's whole life.  
MY Son, seeing it hath pleased the Almighty, to make you (who by creation are his own) by generation to be mine, I hold it to be a principal part of my duty unto God, and of my love towards you, both by Religion, and also by education in virtue, so to direct you, that you may ever continue to be his.  
For he hath not placed you on the Theatre of this world, that (like to a foolish actor) you should fulfil the lusts thereof; nor to embrace these earthly vanities, as chains of pearl, and of gold, do men's necks, which make them proud: but because you should duly serve him, in true obedience, and by your best endeavours set forth his glory.  
Beasts, Birds, and Fishes, 
Man must serve God.  are (together with men) the workmanship of one, and of the same divine Majesty, and power: but the end, for which they were by him made, is not one and the same. For those unreasonable creatures were fashioned to serve man; but man himself to serve God.  
So pleasing was this service unto David, the kingly Prophet, 
Psal. 84.10.  and the anointed of the Lord; that he affirmed (with a most constant resolution) that it was better to be a dorekeeper in the house of his God, then to dwell in the Tabernacles of the wicked.  
If jacob for a double term served his uncle Laban, 
Gen. 29.28.  that thereby he might obtain Rahel for his wife (who being enjoyed but a season, shortly after died,) how much more ought you to dedicate yourself to the serving of God all the days of your life? that at the length you may thereby attain to those heavenly blessings, which in goodness, are inestimable, and in number endless. 
1. Reg. cap. 10  You may read in Holy writ, that the Queen of Sheba said unto Solomon (when she had heard him, and had seen the greatness of his honour, and of his riches, and of his strength, and had viewed his Court, and considered the rareness of his government) happy are thy men, and happy are these thy servants, which stand ever before thee, and hear thy wisdom: but much more truly may we conclude, that they are (indeed) blessed, who stand before, and do serve, not Solomon but their God.  
The service which is to be performed to the Kings, and Princes of the world, cannot be freed from servitude, and subjection, but that service, which is by us due unto God, is liberty itself; and no man is so free, as he, who sincerely serveth him.  
There are but two masters (God and the devil) whom men can serve: and who so adhereth to one of them, is an enemy to the other.  
The devil wageth war against God, and against his chosen children: and (because he is faithless) he trusteth none: but being the muster-master of his own army) he presseth forth all such for his service, as are not soldiers under God's banner. And having levied huge troops, and infinite numbers of desperate, and forlorn people, he marcheth into the field of this world, and (striving in vain to obtain a victory, which no possibility can afford him) like to the practice of the Turkish Emperor, he maketh havoc of his followers, and (by multitudes) mercilessly he destroyeth them: whereas (on the contrary part) God so graciously protecteth, and defendeth his elected, that not one of them can perish, or come to an untimely end.  
Seeing then, that God is so powerful, that he can, and so careful, that he will, and doth preserve all such, as unfeignedly do serve him, 
2. Reg. cap. 5.  you must not (as Naaman the Assyrian did) content yourself in part to serve God, and in part to serve an earthly master, or a mortal king: but following the good example of David's worthies, and of Gedeons' three hundred valiant men of war, 
1. Chron. cap. 11. judg. 7.3.  you must neglect your own safety, nay your life, and engage yourself wholly to do him service.  
So did Moses, when with ten grievous plagues he corrected the hard heart of Pharaoh King of Egypt, who would not suffer the children of Israel to departed out of his land. So did Sadrach, Mishael, and Abednago, 
Dan. 3.  who (being the servants of the great God of heaven) made choice rather to be thrown into a burning furnace, then to worship the golden Image, which Nebuchadnezar (the great king of Babel) had set up.  
And so did Daniel, 
Dan. 6.  who refused not to be cast into the lions den, rather than by prayer and worshipping he would yield unto Darius that service and that honour nor which he owed only to the Lord his God.  
As you may observe, that when plants and trees, by storms and by tempests, are rob of their leaves, such cankers are then discovered, as do blemish the comeliness of their beauty: so you may plainly see, that when men are exiled from God's service, through the perverseness of their own natures, their wickedness is spread abroad, to their shame; and is made an object to the eyes of them, who (being more virtuous) do loath their sin.  
You see then (my Son) how behoveful it is for you to serve God; that by means thereof, you may be truly happy, and enjoy that liberty, and that freedom, which is incident unto none, but to such only, as do unfeignedly serve him.  
It is therefore very requisite, 
Man must fear God.  and fit that you be carefully instructed, concerning the performance, and execution of this duty, which must be by a reverent fear of his deity, and power, according to the direction of King David, 
Psal. 2.11.  who exhorteth all men to serve the Lord in fear, not in such a timorous fear, as is abased by servility, 
job. 28.28. Prou. 1.7. Prou. 9.10. Prou. 15.33. Psal 111.10. Psal 25.9.  and bondage: but in such a fear, as is mingled, and impaled with love: This filial, and lovely fear, is the beginning of wisdom, and of knowledge: and as (David saith) the secret of the Lord is revealed to them that fear him, and his covenant to give them understanding.  
It is a wellspring of life, 
Prou. 14.27. Prou. 19.23. Prou. 16.6.  to avoid the snares of death: it leadeth unto life; and he that is filled therewith, shall continue; and not be visited with evil. It maketh his heart (by imputation, and by grace) clean, and pure in the sight of God; 
Psal. 19.9.  Blessed is the man (saith the Psalmist) that feareth the Lord, 
Psal. 112.1.2. Psal. 128. Psal. 115.13. Psal. 147.11. Luk 1.50.  his seed shall be mighty upon the earth: The Lord will bless all such as fear him: both small, and great, his delight is in them that do fear him: And his mercy shall be upon them, from generation to generation. The reward of humility, 
Prou. 22.4.  and of the fear of the Lord (as Solomon doth testify) is riches, 
Eccles. 12.13.  and glory, and life: And in fearing of him, and in keeping of his commandments, doth consist the whole duty of man. The Lions do lack, and suffer hunger, but such as do fear the Lord shall want nothing that is good. 
Psal. 34.10.  Such was the lovely fear, 
Gen. 22.12.  that Abraham expressed towards his God; that (being so commanded by him) he would have sacrificed Isaac his only son, whose seed (by God's promise) was to be multiplied as the stars in heaven, and as the sands on the sea shore, 
Gen. 26.4.24.  which are innumerable: And such was the lovely fear, which joseph expressed towards his God, 
Gen. 39  that he rather chose to be maligned, and reproached, by means of the untrue, and false accusements of his Mistress, and to be cast into prison, than he would be disloyal, and unfaithful unto Putiphar his master. And such was the lovely fear, 
2. Sam. 66.  and reverence, which David expressed before his God, that he ceased not (for the joy of his spirit) to dance before the Ark of Covenant, though for so doing, he were derided, scorned, and mocked by Michal his own wife.  
And such (my Son) must be your daily care, and constant resolution, that you fear nothing which may terrify you from the fear of God, 
Repetition.  because it maketh her followers to be wise; it gaineth long life; it banisheth evil; nay death itself: it cleanseth the heart; it maketh men blessed, both in themselves, & also in their posterities: it causeth the Lord to delight in them, and to enrich them; to multiply his mercies on them, and in the end to crown them with immortality, and with glory.  
Now, 
Man must loath sin.  as these, and many others are the fruits, which the fear of God produceth and bringeth forth: so will it augment in you a loathing detestation, and a religious hating of sin.  
1 First, in respect of God; because he is altogether righteous and pure, and none evil can dwell with him.  
2 In respect of ourselves; because the guiltiness thereof maketh a separation, & pronounceth a divorce between God and man.  
3 And thirdly, in respect of sin itself, which is a most ugly monster, proceeding from the devil, for the final and perpetual destruction of all such, as impiously and wickedly do live and die therein.  
As the grim look of a stern Lion will make you afraid, 
Pierij Aphorismi Hieroglyphici. 19  though he come not near unto you: so the view and sight of sin must breed in you a loathing detestation of her ugly foulness, though she want power and ability to take hold of you to do you any harm. And you must fly from the alluring enchantments and provocations of sin: as the Elephant (with all expedition) betaketh himself to his legs, as soon as he heareth the grunting of a filthy swine.  
A foolish man delighteth in a sinful life, because his outward senses are pleased with the vanity, and with the variety of his sins: but he that is wise, abhorreth sin, because the fruits thereof are evil. Saint john saith, that sinners are servants: 
john 8.34. 1 john 38.  and S. Paul telleth us, that they are captives; nay they are (indeed) the children of the devil.  
It entereth into a man, as a Conqueror taketh possession of his vanquished Kingdom; where he will not accept of a part, but will be Lord and Master of the whole.  
It is compared to a wedge; for as a wedge at the first maketh but a little hole; but being further driven, it renteth, and teareth the whole wood in sunder: so sin, at his first entrance into the heart of a man, seemeth to hurt him but a little; but proceeding further by frequentaction, it begetteth in him an ardent desire (by custom) to enlarge itself, and so maketh him the bondslave of Satan.  
For as the little fish called Remora (by sticking fast unto a Ship) stayeth her from sailing towards the Port where she should be: 
Pierij Aphorismi Hieroglyphici. 192.  so every sin (be it never so small) will detain and hold you back from those religious and virtuous courses, wherein (otherwise) you would or should walk, to God's glory, and the salvation of your own Soul.  
Philosophers do affirm, that nothing is more fearful than Fear itself. And Divines do teach truly, that there is not any thing more sinful than sin itself. I have read of a kind of Serpent, which is so venomous; that by stinging the foot of a Horse only, he killeth the Horse, and the rider also. Such a Serpent is sin, which no sooner stingeth the body, but forthwith it destroyeth it, and the soul too: it is so pestilent a disease, that it corrupteth the whole mind of him whom it possesseth, and driveth out of him all godly motions. As water (being powered into a vessel) doth expel the Air: and as the children of Israel did the heathen Nations out of the Countries and Provinces of the land of Canaan: it suddenly bereaveth a man of all his former practised virtues, as a little Axe (by few strokes) cutteth down; or as a whirlwind (with one furious blast) overturneth, the greatest and the tallest trees, which for many years have been growing to their perfect strength and greatness.  
In the winter, when the warm heat of the Sun forsaketh us, the earth is benumbed with cold, with frosts, with snows, and with unpleasing weather. And in like sort, when God's grace departeth from a sinner, his soul is hardened with many vices, and rob of all virtue: yea, such is the bewitching nature, and quality of sin, that the more it plungeth men in the gulfs of their transgressions, the more pleasure, and the greater delight they take therein. Like unto mad men who are unmeasurably delighted with the sight and jingling of those chains, wherewith they are fettered and tormented.  
It is true, 
Plato.  that no man liveth, and sinneth not, and it is as true that Plato said, It is better not to live, then to live wickedly.  
As there is no thorn without his prickles; so there is no man, that is utterly destitute of sin. Yet must you strive (my son) with all your might, and with all your strength, yea with your uttermost endeavours, to shake it off, because the reward thereof is death: and the longer it is retained, the more hardly it is removed: for like as a small river, by running far, is fellowshipped with many other streams, which at length do make him great. So small offences by long continuance, are augmented by greater faults which do concur. 
Heming de Magistratu.  It is impossible to be a man, and not to sin; yet you must avoid sin, as fire, because it burneth: as water, because it drowneth: as a plague, because it infecteth: Nay, as death itself, because it mortally killeth: 
Principijs obsta, serò medicina paratur:  
Cum mala per longas conualuére moras.  Therefore before sin have gotten in you the upper hand, you must frame yourself to be like unto a ship, close below, to resist, and to keep out the temptations and the allurements of worldly vanities. And open above, whereby you may be capable of the grace, and mercy, and favour of Almighty God: who (though he detest sin) yet in his infinite mercy, he embraceth Turrian repentant sinner: as a kind mother lulleth her sick held lovingly in her arms, though she repine at the disease.  
Valerius writeth of one, who had the fit of an ague upon him, when he was borne, 
Valerius.  which never left him for many years until he died. Such an ague is sin, which (by natural propagation, being derived to us from our first parents Adam and Eve: by reason of their transgression in eating of the forbidden fruit, contrary to the express commandment of Almighty God) never leaveth, never forsaketh us, until by death we be deprived of this mortal life.  
Yet must you not (by sinning) foster in yourself, a longing desire to sin more, like unto such as being drunken with wine, do unmeasurably covet to be always drinking. But contrariwise, you must be careful that sin reign not, that sin have not dominion in your earthly members. Nam quot habemus vitia, tot habemus Dominos. A little rope sufficeth to hang a great thief: a little dross to abase much gold: a little poison to infect much wholesome liquor; a little heresy to corrupt good doctrine: and so do the smallest sins (without God's mercy) to dam your soul. The hearts of sinful men, may fitly be compared unto snails houses, for as they have no vacant places, to store up provision enough for the necessary sustentation of their lives, no more have those hearts any rooms at all, to entertain any virtuous, or godly motions, which would be profitable for the salvation of their souls.  
Every sinner (as much as in him lieth) is naturally an enemy unto God: and with the ancient giants contendeth, to cast rocks, and stones against juptter, he saith in his heart, 
Psal. 14.1.  there is no God and that his wickedness shall never be revealed, 
Psal. 2.4.  nor rewarded: But he that sitteth in heaven shall laugh him to scorn: the Lord will have him in derision.  
As a man that is suddenly taken out of a dark prison, cannot (without much pain) behold the bright shining of the clear sun: no more can that man (which for a long season hath been enthralled in the dark dungeon of iniquity and of sin) behold the fair beams of godliness, and of virtue: but he rather delighteth to wallow in the beastly and loathsome puddle of his former foul transgressions: as the swine doth in the mire, wherewith she is polluted, and defiled.  
Some men there are who (●t the last cast) do cease from perpetrating of such gross and enormous sins as in former times they have committed. 
Lipsius' 115.  1. Either because they want ability to maintain them: 2. Or power to perform them: 3. or for the shame, or for the punishment which they fear, and do deserve.  
But he that is virtuous, and he that is religious, detesteth, and abhorreth sin, as a ghastly monster, because he feareth and loveth God.  
The smallest sins do prick, 
Conscience.  but great ones do wound the consciences of men, and a feared, and terrified conscience by reason of her sin, is the worm that never dieth.  
As a dog, which secretly hath killed a sheep, cannot with a settled eye, behold his master's face, because he is guilty to himself of his foul fault: so a man (whose conscience doth accuse him of some heinous sin towards God) cannot behold the face of his creator: but by his blushing he will bewray his own sin. A sinful conscience (as justine Martyr doth affirm) is a ready witness to accuse, a severe judge to condemn, and a merciless hangman to execute him that hath sinned: and broken the commandments of his God. A guilty conscience is first perplexed with fear, and terror: and is then from fear transported into fury: and last of all, it is tormented with despair.  
A fierce and a cruel beast, whilst he sleepeth, seemeth to be very mild and gentle: but being awaked, he rusheth with a savage violence upon the man which troubled him: and leaveth him not, until he have torn him into many pieces. And so a guilty conscience sleeping on the bed of deep security, and carelessness, seemeth to enjoy a continual feast of happiness, and of peace: but being by God informed of the guiltiness of her sin, and being startled out of her drowsy sleep, she awaketh, and with continual anguish, pains intolerable, and with perpetual torments she lasheth, and whippeth the body, in which she dwelleth, 
Oth● Casman. 140. Solinus. Pliny.  and ceaseth not to afflict it grievously, until she have murdered it with perpetual death. Solinus and Pliny do report, that when by too much ravening, and ill digestion, the belly of the Crocodile is filled up, and distempered with many worms she layeth her mouth open unto certain birds, which live upon the river of Nilus in the country of Egypt,) who (entering into her throat) do eat them, and devour them, by means whereof she is restored to her former health. But the worm of an evil conscience, is not so consumed, there are no birds that can ease her of that pain.  
My son, to conclude this point, let it be your chiefest Study, and your daily practice: First of all to serve God, then to fear him, and (in fearing of him) to abhor sin, as the greatest enemy to virtue, and the death of your immortal soul.  
Quae iwenibus arrident voluptates, easdem irrident senes.  
The sins of youth are pleasing for a while, but old age (waxing wise) abhorreth them as the soul's poison. Caelum si vis pede calcare, vitium mente calca. And if you must needs behold sins in other men, yet look on them as sailors do on rocks, not to come near them, but to avoid them. And if (of force) you must behold sin in yourself, then look on it, as job did on his sores with a woeful eye: 
job. 2.8. job. 16.16. Math. 26.75. Mark. 14.72. Luk. 22.62.  Or as Peter did on Christ his master when he denied him and wept bitterly. Now, that you may be the better enabled to serve God, in fear, and to hate sin, which treacherously slayeth the soul, whilst flatteringly it smileth on her, as joab did on Amasa, and as judas betrayed his Lord and Master, 
2. Sam. 20 9 Math. 26.48.  when he kissed him.  
You must (with a true heart) embrace, 
RELIGION  and unfeignedly love religion, which will rectify your conscience towards God: and teacheth you to magnify him with an holy worship, according to the rules and directions of his word: and to delight in virtue, as in your choicest love, and to loath vice, as the blackness of an Ethiopian, which no washing can make white, which will confirm your obedience to your King and sovereign, and to your other superiors, and make you a worthy member in a flourishing, and in a happy common weal. And will order your manners, generally towards all men, & your civil behaviour more particularly towards those with whom you do mutually converse. For as Lactantius writeth, and Lipsius from him doth report, 
Lactantius.  sola Religioest, quae hominum inter se custodit societatem, It is religion only, that maintaineth, and preserveth society among men. And in another place, he saith, Tolle Religionem, & vita humana, Stultitia, & Immunitate est impleta: If religion cleanse not the heart, man's life will be fully fraughted with cruelty and with folly.  
Where religion wanteth, there the chiefest achievements of men are obscured, as the sinner is, when his face is veiled, and masked with a cloud. Fish's must needs die, if the rivers be dried up, and so must the thoughts of men perish, when they are not watered, with the dew, and refreshed with the comfortable streams of a religious mind, and conversation. As saul's honour was the more eminent, because in stature he was taller than all the residue of his people: so no man (among wise men) is more respected than he, who frameth himself to be more religious than the rest. Cultus omnis est in cultus, sine cultu Dei. A fit garment is easily shaped to serve a comely body, but hardly are deformed members covered by the tailors skill: so a man that is religious in all his ways, may (without difficulty or doubt) be the object of his own praise, and commendation. But if he be irreligious, than no famous act can free him from in famy, and from shame. A spent candle (losing her flame) leaveth nought behind but a stinking snuff, neither doth a man (when he dieth) leave any thing behind him, but ignominy, and shame, and reproach: if (whilst he lived) he beautify not himself with a religious life.  
The reverent respect, 
Heathens in their kinds were religious.  and great regard to religion, which (from the beginning) all nations, and all people (though not illuminated with the true knowledge of the true God) have had, being by the only instinct of nature instructed, that there was a divine power, infinite, and supreme, which both created the world, and all things that were, and which are therein. And which also ruled, and preserved them, by a singular wisdom, and in a wonderful order, and fashion made some of them (in their blind zeal, and superstitious ignorance) to worship such, and such things as were no Gods.  
Hence it was, 
Idolatry.  that some of them adored jupiter, Mars, Saturn, Mercury, and such like poetically feigned Gods. And that some others of them worshipped the sun, the moon, the stars, and other celestial bodies, which were created only for the use of man. That some of them have sacrificed their devotions to the works of mens-hands: 
Act. 19  As the Ephesians did to the Image of Diana, and as the children of Israel (in the wilderness) did to the golden Calf. 
Exod. 32. Dan. 3. 2. Reg. 5.18. 1. Sam. 5.  And as Nebuchadnezzars people did to the golden statue, which he had erected, and set up, and as the king of Aram, and his subjects aid to the idol Rymmon; And as the Philistines did unto Dagon, 
Historia.  and as the Medes and Persians (under Cyrus their king) did to the image of Bel and of the Dragon. And hence it is, 
Psal. 135.  that the Prophet David with a bitter taunt, reproveth and reprehendeth their gross, and abominable follies, when he saith, the idols of the heathen, are silver, and gold, even the works of men's hands, they have a mouth, and speak not, they have ears, and hear not; Neither is there any breath in their mouth: they that make them, are like unto them, and so are all they that trust in them.  
But contrariwise (my son) true religion being founded upon the truth of God's word, 
Religion.  will direct you with understanding, and with knowledge, religiously and without superstitious blindness, to adore, and to worship the true and the living God.  
Cyrus' an heathen King, (but in his kind and fashion zealous and religious) was wont to say, that if subjects did religiously fear, and honour their Gods, they would not then commit abominable sins against them: nor heinous offences against their kings. And Cicero doth report, that the Romans conquered more nations and subdued more people, and provinces, by the reverent observances of their religious exercises, than they did by policy, and by the sword.  
Where religion wanteth, there no christian duty is performed for conscience sake: for religion is the best informer of the consciences of men: where religion is not embraced, the government of kingdoms, and of common weals, are either neglected, or subverted; like as a ship, under her sails in a tempestuous sea, (wanting a cunning pilot to direct her) is suddenly ●ashed against the rocks to her utter ruin and confusion.  
For like as bones do support the flesh of a man's body, and walls the building of an house, so doth religion the being, and the well-being of every state, and common weal. And as the moon hath the greater light, when she approacheth nearest in opposition to the sun; so every man's virtues are the more splendent, and the more eminent, by how much the nearer they are knit, and joined to religion. Nothing than religion is more excellent among men, neither doth any thing in this world make us nearer to approach unto God himself. It is therefore to be sought with your labour, to be bought with your chiefest treasure, and to be protected and defended with your dearest blood.  
Without it no noble act must be attempted, and with it, no subtle or crafty plot or practice may be taken in hand.  
For such things as by religion are warranted to be virtuous, to be profitable, to be good, are (without it) neither virtuous, nor profitable, nor good.  
The chiefest virtue which a man possesseth in this life, is true religion, which mollifieth the hard, and the stony heart of man, and maketh him capable of God's grace: As the Sun, or Fire doth the hard wax, making it apt, and fit to receive any impression, that shall be made upon it.  
Religion maketh a man warily, and carefully to look unto his ways, and wisely to govern, and to rule himself. It maketh persecutions to be tolerable, that we despair not. And it moderateth our prosperity, that by means thereof, we do not wax insolent, or proud, it maketh our worldly pilgrimage, a pleasing journey, as a good companion by his delightful discourses, abridgeth the tediousness of a long way. Berchorius well observeth, that the lark, as long as she fitteth on the ground, is very silent, and still, but mounting up into the air, and hovering in the golden beams of the delightful sun, she lifteth up her voice, and chanteth merrily, and doubleth her various tunes, to the great pleasure and contentment of those that are partakers of her melody, and sweet music: So, and so is it, with mortal men, who, whilst (they do fix, and rivet fast their affections, and their thoughts to the transitory vanities, and vain negotiations of this wicked world; they are faint, yea, they are almost dead to all good works. But when they revine their minds, and lift up their cogitations devoutly unto God, with religious motions, and zealous meditations; then (and not before) their tunes are sweet, they are delightful, yea they are pleasing unto God himself.  
And like as the air is the purer the nearer it is to the world's chiefest light, 
Idem. Pag. 154.  so men's devotions are more celestial, and heavenly, by how much the nearer, (by true religion) they do ascend, and present themselves to the son of God.  
And thus (my son) you see, that when your mind is sanctified by true religion, than religion will make it pure, and a fit receptacle, and storehouse for every kind of virtue. Wherein you ought daily to be exercised in this world. 
Virtue.   
For without virtue your religion is but feigned, your devotions dull, and your prayers but varnished, and overcast with an outward show of holiness towards God, and of charity towards men. The offspring of religion is virtue, and without virtue, religion is barren and near unto cursing. As was the fig tree, 
Mark. 11.13.  which yielded no fruit to our Saviour Christ, when (being hungry) he sought it.  
Therefore (my Son) to the end that with a more ardent affection, and longing will, you may be desirous to be retained into her service, it is most fitting that you be instructed plainly what she is: that knowing her, and her worthiness, you may think your time to be well spent, in seeking her, and in honouring of her.  
Some men have defined her to be, an uprightness of life, 
Several opinions concerning virtue. De civit. Dei. lib. 4.  in all things agreeable unto reason: others that she is the habit of doing well. Others that she is the art of choosing that which is good.  
S. Augustine saith, That she is the skill to live well. And Horace affirmeth, that virtue is nothing else, but the banishment of vice: In sum they do all best agree when they say, that virtue consisteth in action, and that the meditation thereof without practice, is as an unstringed instrument, whereon no man playeth.  
For what availeth it, 
Prudence.  that a man is wise, if the world's occasions be not partakers of his wisdom? What mattereth it, 
justice.  if a man's knowledge be exquisite to discern right from injury, and from wrong? if he pronounce not sentence for him that is oppressed.  
To what end is a man's mind, and the composition of his body framed to be valiant: 
Fortitude.  if (when the commonweals estate is in peril, and in danger) he be not forward to support, and to maintain her cause.  
And wherefore is a man temperate, 
Temperance.  if to himself only, and not unto others, he be a precedent of modesty, and of sober government.  
He that soweth virtue, shall reap honour. A virtuous man is never at rest, until (by his endeavours) he hath done good: Neither doth he imagine that he hath done any good at all, except he do the best, and the most good that he is able.  
He ceaseth not from any toil, if thereby he may profit others, either particularly to themselves, or generally for the good of many, and of the common weal.  
And though his actions be many, and various, yet they are always virtuous: as in music, 
Wisd. 19.17.  the harmony doth still remain, though the notes, and tunes and songs, be oftentimes changed.  
It is not enough to boast of the name of virtue, without virtuous deeds and actions; for without them, the name of virtue is fitly compared to a shadow without substance: And like to a drop of water on the sands, or thirsty ground, which being quickly dried up, leaveth no sign behind it, that it ever was.  
Such men as do only desire to know virtue, and not to practise her in their deeds, may fitly be compared unto children, who do delight to knock flints together, that thereby they may see, and behold the sparkles, but do not endeavour to make any true use of fire itself.  
It is a pleasing thing to be commended, but his praises are more precious who meriteth them, by exercising of his virtues.  
The practice of virtue is the chiefest patrimony, that a worthy man can expect, or aught (indeed) to desire. Ipsa quidem virtus sibimet pulcherrima merces: There is no price, which can countervail virtue. 
Stillius Poeta.  A wise man placeth his contentment in nothing more, then by the active distribution of his virtues, to make himself the more famous.  
Our parents may make us rich, but it is God alone, that maketh us to be virtuous: hence it is, that the power of Monarches, and of Kings, must be supported by the goodness of their virtues: For he is much more generous whom his virtues, than he whom his ancestors ●aue made noble.  
Much more is he to be admitted, that swayeth a kingdom by his virtues, than he that ruleth it by the only privilege of his ennobled and heroical descent. For honours are but the servants, and the attendants of virtue.  
If virtue be joined unto Nobility, she spreadeth herself into every quarter, and darteth forth her glorious beams over large and spacious countries, as the sun doth his when (with them) he beautifieth the face, and visage of the whole earth.  
And like as an artificially carned picture, being presented in gold, is much more delightful to the eye, and is of a more choice esteem, than the same, being stamped on iron, or on some base metal. So though in men of low degree, and parentage, virtue be not without her deserved praise and commendation, yet having the residence in the breasts of such as are of a generous stock, and progeny, she is more pleasing, and splendent, she is more honourable, and more profitable to the common weal.  
Gratior est pulchro veniens è corpore virtus,  
Then virtues are more precious, and more dear,  
When in heroic spirits they appear.  
This was the cause, 
Cominaeus. 265.  that made Cominaeus to be of this opinion, That wise men ought not so much to respect an honourable descent as a virtuous life.  
For as it is much better, 
D. Homfr. in Prax. jesuit 47.  to drink good wine, out of an earthen pot, then unwholesome liquor, in a golden cup, so he that is wise, will more esteem of the wisdom of a virtuous man, then of the honours, and promotions of an only rich man, which hath none acquaintance or familiarity with virtue.  
Levinius Apolonius in his discovery of Peru, 
Levinius Apolonius. 16.  reporteth that those Indians and barbarous nations, whom Pizarrus could not (by his sword) violently, he easily conquered, and subdued, by the discreet practice, and pleasing examples of his alluring virtues. Emitur sola virtute potestas. 
Lips. 59  That command and that authority is most sovereign, which deriveth her power from virtue.  
Until Alexander the great waxed proud, and drunken, he won more provinces, subdued more kingdoms, and conquered more people, by the practice of his admirable virtues, than he did by the undaunted boldness, and courage of himself, and of his valiant men of war.  
Nero's virtues (when he first began to reign) gained him the due report of a most renowned Emperor: and Octavius Caesar was never surnamed Augustus, until his experimented virtues crowned him with that immortalised dignity, and title.  
So profitable is virtue, that she must be followed, and so amiable is she, and so lovely, that she must be embraced. She maketh her suitors of poor men, to become rich: of rich men, she maketh nobles, and of nobles, she createth Kings, and Potentates, and Emperors of the world.  
A virtuous man cannot be miserable in any fortune, nor unfortunate, what chance soever happeneth. For virtue supplieth all wants, and swimmeth with us, in every shipwreck.  
If we be sick, it mattereth not much, though our friends do forbear to visit us, if at that tme, the true remembrance of our virtues do keep us company: neither will it be grievous unto us to die in our beds, if our virtuous life warrant us, that we die not in our sins.  
Pythagoras affirmeth, that riches are no sure pillars, and that glory is uncertain, that beauty fadeth as the flowers in the field, and that honours have no long continuance, but virtue (saith he) is a strong anchor, which holdeth us from danger in every storm, you must not therefore hunt after those things, that be most pleasing: but after such only, as are most virtuous, and you must understand, (if you will effectually know any thing that he hath lived unworthily, whose fame virtue hath not reported to posterity: And death is never sudden, nor fearful unto him, who hath lived virtuously and well. Therefore to conclude this point, that you may live well, and die well, and that after death your fame may live, and (as your children) survive, you being dead, love virtue for her own sake, and practise her for the benefit of yourself.  
She is the wife (my Son) whom you must wed whilst you are young: if you expect that your good deeds shall grow unto any maturity, and ripeness, when you are old.  
This is the Mistress, whom you must serve in your tender years, as an apprentize, if (by her) you will be made free, and receive profit and reputation for your wages, and salary, when you are old.  
In iwentute cernuntur virtutis flores, vel fructus nunquam. The Autumn cannot see the fruit of those trees, whose blossoms the spring time never saw.  
If you begin not to love virtue in your youth, it will be a harsh thing for you, to woo her, when the thread of your life shall be tentred, and drawn forth almost to the utmost length.  
Qui non est hody, cras minus aptus erit, if your youth be moistened with her delightful liquor, your age will always retain, and keep the sweet savour thereof: and if (whilst you are young) you entertain her for your acquaintance, the whole course of your earthly pilgrimage will then be accompanied with her, as with a faithful friend.  
Vir sapiens is est, qui non patitur vitam: & Iwentutem, inter iocos, & somnum affluere: and he is truly wise, who being young, resolveth to attempt nothing but that, which by virtue, he shall be counseled and advised to take in hand.  
For her directions are religious without hypocrisy.  

They are true without falsehood.  
They are plain without dissimulation.  
They are upright without fraud.  
They are honest without wantonness.  
They are temperate without excess.  
They are grave without lightness.  
They are constant without wavering.  
They are confident, without fear.   
Viaticum tibi (fili mi) ab Adolescentia ad senectutem, 
Diogenes Laertius.  virtutem compara.  
From youth to age, let virtue be your passage, as a bridge is from the one side of a river to the other. So shall your young years be respected by the aged, and so shall your old age be a precedent of virtue unto those that be young.  
Now as it is not enough for a man to possess great store of silver and of gold, unless he be also taught, and instructed by the rules of bounty, and of liberality, how to dispose it well. So it is not only requisite, that a man be virtuously inclined, but he must likewise be furnished with learning, and with wisdom: whereby he may be able to make a profitable dispensation and distribution of his virtues, 
Learning. Wisdom.  for the good of himself and of other men.  
This made Solomon to say, That he that possesseth understanding, 
Prou. 19.18.  loveth his own soul: and keepeth wisdom to find goodness.  
For like as a warlike galley swimmeth smoothly in her perfect strength, against her enemies, being winged with her oars on either side, but (being maimed upon one of them) can hardly defend herself. So virtue (being by learning and by wisdom and by her harnesbearers, mightily supported) marcheth as a stout champion into the world's field: and fighteth a strong combat against wickedness and sin. But being deprived of one of those her helps, she maketh a weak resistance (not without much difficulty) to preserve herself from danger, and from spoil.  
Concerning the necessity of being learned, 
Learning.  (for the better practising of religion, and of virtuous actions) you must know, that without learning, you shall be unprofitable to the commonweal: as a ship is to the merchant, if (irrecuperably) she be moared, and graveled in the sands.  
He which walketh in darkness, seethe not whither he goeth, neither can you, if you want learning (by reason of your ignorance) direct your own ways. 
Eccles. 51.28.  Learning is of so great a price, that you must get her with a great sum of money, for that (by her) you may possess much gold.  
There is gold (saith Solomon) and a multitude of precious stones, but the lips of knowledge are a precious jewel, 
Prou. 20.15. Pro. 18.16. Pro. 18.25.  it bringeth such as keep her company before great men. And if you do exalt her, she will exalt you again: A wise heart getteth knowledge and the ear of the wise seeketh learning. She findeth many foolish whom by her precepts she maketh wise: She findeth many men poor, whom in short time she placeth upon honours throne, she findeth many men vicious, but by her instructions, she maketh them in godliness and in virtue to surmount others.  
By learning the king himself, and his Nobles, are enabled to know God, and to rule the heady multitude; wisely persuading, or enforcing them to obey. Fortuna Craesum facit: Minerva Platonen, Fortune may make men rich, but learning maketh them wise.  
Marcus Aurelius the Emperor of Rome was wont to say, that a Prince ought not to content himself with so much learning as one man hath. But he advised him (by study) to endeavour to know as much as many men did: because he ruleth, & governeth not one, but many.  
And Alexander the great estimated learning at so high a rate, 
Plutarch. in vita Alexandri. 676.  that he was much offended with Aristotle his schoolmaster, because he had published to the world's view, those notable precepts wherein he had instructed him: saying, that he more desired to excel others in knowledge, and in learning, 
Idem.  then in authority and power. This singular and extraordinary love which he bore unto learning, made him to carry with him in his wars, all Homer's works, in a curious and costly casket which he found among the richest, and best jewels which he had taken from Darius the great king of the Persians. Leo a king of the Romans, was so great a patron, and so effectual a lover of learning, that he wished often, that he might once be so fortunate, as to convert the wages of his soldiers into stipends for learned men.  
Paulus Aemilius that noble Roman, 
Plutarch in vita Pauli Aemily. 260.  who overthrew in a fierce and cruel battle, Perseus the king of the Macedonians, refused to see the riches and the treasure of his conquered enemy, because he would not covet it. And would not permit his own sons to take any thing which belonged to him, but his books only, by whom their minds, and their understandings might be adored, and beautified with learning and with knowledge.  
When Cato Utican in vacation times, 
Idem in vita Catonis Utican. Pag 776.  and at his best leisure, went to recreate himself in the country, he used to carry thither with him, the best Philosophers, and his choicest books.  
And Demosthenes, 
Idem on vitae Demosthenes'. Pag. 847.  to the end that his acquaintance, and nearest friends might not (by carrying of him abroad according to their custom) withdraw him from his study, and from his books, caused the hairs of his head to be shaven off.  
To one, who asked of Thales the Philosopher who was happy? he made this answer, Qui corpore sanus est, Fortuna Dives, & Animo eruditus: He that is healthy, wealthy, and learned.  
Plato admired and wondered, how men would love, and seek after learning, if they knew her? And Constantine the great made many laws, for the furtherance of learning, and for the advancement of learned men.  
Alphonsus' king of Arragon, 
Hartin. Sthedell. 248.  so greatly loved learning, that he omitted not his hard studies in his most dangerous wars. And Pliny the second so inwardly affected it, 
Idem. 111.  that he would willingly and diligently read all books which were published: affirming the time to be lost, which was not spent in study, and that no book was so bad, but that some learning, and some instruction might be gotten in reading of it.  
And Pythagoras the great Philosopher was wont to say, that men ought to be more careful, 
Idem. Pag. 61.  by learning to expel ignorance out of their minds, then by physic to purge the diseases of their bodies.  
Empedocles said, 
Idem. Pag. 71.  that a wise man (above all things) should long for future happiness, contemn uncertain riches, and adorn his mind with learning. & with knowledge.  
Albertus Magnus, 
Idem. Pag. 214.  (albeit that for his great learning and wisdom, he were advanced unto many dignities, and created Bishop of Ratisbona; yet (finding his Episcopal employments, to be daily impediments to his studies) he resigned his place, and office to another, that in a more private course of life, he might make himself the more familiarly acquainted with his books.  
It is reported of the Emperor Charles the fourth, 
Idem. Pag. 231.  that on a time he continued more than four hours in the schools of the Philosophers, hearkening (with such contentment, and with such delight and pleasure) to the serious and skilful disputations of those learned men, that he forgot his dinner, and thereby) in some sort displeased some of his Noble men. So that one (among the rest) being more forwards than others were (covertly to reprove him for his long stay) told him, that his supper was ready. But the good Emperor mildly answered him thus: My supper indeed is ready, so is not thine, meaning thereby, that the exercises of the learned, were as pleasing to his mind, as meats and drinks were to the others belly.  
Infinitely therefore deceived was Licinius the Emperor, 
justine.  who grossly did affirm, that learning was the poison, and the ruin of the common weal. Scientia non habet inimicum prater ignorantem: Learning hath no greater enemy than ignorance: and so was Alacicus king of the Goths deceived, when he would not suffer his son to be instructed in learning, because (as he said) it would make him faint hearted, and a coward: and so was Lewis the eleventh the French King much deceived: who (in a scorn of learning, and of learned men) would often say, that his son should only learn this one sentence in the latin tongue: Qui nescit dissimulare, nescit regnare: He hath not learned to rule, and to govern well, who hath not learned artificially to dissemble, to cousin, and to deceive. Nay rather it may be truly said, that without learning, it is a hard matter to be a king: but to be a learned king, it is to be a worthy, and a renowned king in deed. For like as grafts, being incorporated into the best stocks, do bring forth the best, the most pleasing, and the fairest fruit, so learning being joined unto heroical and princely nobility, or with gentry, produceth rare effects, and maketh such (as do possess her) truly noble, and deservedly to be respected and advanced above other men.  
Plutarch saith, 
Plutarth. in vita Coriolani Pag. 221.  that the benefit which men do get by means of their learning, is very great: For it teacheth such as by nature are rude, and rough, by the rules and compass of reason, to be courteous and civil: and rather to be contended with a mean estate, which promiseth much security, and peace, then to affect higher dignities and eminent promotions. In whom there is neither safety nor certainty, nor contentment, nor ease. 
Ignorance.   
An ignorant man without learning is altogether barren, and dry in all worthy projects, and devices whatsoever, by reason of his ignorance, like as the country of Egypt is unfruitful in that year, wherein it is not watered, and made fruitful, by the overflowing pride of the river of Nilus: He that is ignorant hath fewer eyes to discern his own good, and to prevent his own misfortunes, than Polyphemus had to foresee his own danger.  
As an Owl cannot behold the bright shining of the splendent sun, so a man that is ignorant, taketh no pleasure in the society of such as are sharply witted, and of mature judgement and understanding.  
An ignorant man (because he knoweth little, distrusteth much: if he be silent, his wisdom is suspected, and if he speak, his own tongue is the proclaimer of his own shame. If he hear other men discoursing wisely, he is not thereby instructed, because he can no better censure of their wisdom, than a blind man can distinguish of the variety, and diversity of many colours: But if he hear men speaking foolishly, he augmenteth and increaseth thereby his own folly: For his mean capacity (apprehending only things of the smallest consequence) is so benumbed, as it cannot ascend to the understanding of any knowledge or profitable learning.  
A man that traveleth in a strange country, may not be marveled at nor held to be unwise, though some times he chance to wander out of the right way. But a man that is ignorant may justly be wondered at, because he looseth not his way, but his own self. He walketh in darkness in the brightest day, and is too too light in every weighty matter.  
Ignorance in matters of profit, banisheth all hopes either of present, or of future advancement, in matters of rule and of government, it ruinateth th●● state, which it endeavoureth to support. And in matters of religion, it carrieth men's souls headlong into the bottomless pit of torments, and of eternal destruction.  
An ignorant man liveth in perpetual captivity and in bondage: For ignorance is rank foolishness, and who is in deeper thraldom than a fool?  
If a man be unlearned, he wandereth up and down in the intricate labyrinth of the cunning world, like to a lost traveler without a guide in a solitary, and in a vast desert, and as a bird without wings, or as a soldier despoiled of his armour, or as a ship without a director in the ocean sea: so is he unable, so is he unperfit in all his ways. All his conceits, and all his imaginations, are as untimely fruit, and all his labours and his actions are out of joint.  
He deviseth things which are unprofitable, and putteth them in execution to his own hindrance, and loss.  
But he that is learned, treasureth up wisdom, whereby he effecteth what he listeth: 
Learning.  yea things justly to be admired, and to be wondered at. This fair, and this lovely Lady cannot be won, but by an industrious care, and by a constant suit, and she is overtaken by such only, as with daily labour and study do follow after her. 
Study.  Therefore (my son) if you desire to be her companion, you must (by frequent study) attempt to procure, and to win her love. Nemo enim nascitur Artifex, Learning is not obtained without labour, and labour improbus omnia vincit, as saith the poet, by hard labour, and daily study, we always do step nearer unto learning.  
Omnia dij laboribus vendunt, No excellent thing is achieved and gotten without difficulty and pain: and learning being so gotten) doth not only make men excellent, but she is (indeed) the excellency of man.  
In every day (therefore) you must make some progress in the way towards learning, by your study. Perit enim omne tempus, quod studio non impartitur, That time is lost, which is not spent in study, and in serious meditations for learning's sake.  
But if you bend your resolutions (with will and study, as with the best, and swiftest hounds) to hunt, and to run after her, your pains will be delightful, and your labours will be replenished with variety of contentment, and with pleasure. Consuetudo enim facit alteram naturam, custom begetteth an habit, yea (in some sort) it createth (as it were) a new nature, both in study, and also in all other negotiations whatsoever.  
And when a man (by frequent study) hath found learning, and understanding, he than knoweth that studiosis in otio nullum est otium: A student when he is most at leisure, is never idle. This (my son) is a work of important weight, and consequence, and therefore you must know, that opere in magno fas est obrumpere somnum. You must not be idle, negligent, nor slothful in a business of such great moment and weight.  
But neither do I require, nor is it meet, and fitting, 
Moderation in study.  that your studies be more painful than pleasing, or more laborious than healthful. For I myself have learned long agone, that nullum violentum est perpetuum. Things that are violent, have no long being, and continuance.  
The proverb telleth us, that it is the moderate pace comes soonest to the journeys end. If the strongest piece of ordinance be surcharged with power, and with shot, it will surely break.  
A strong ship, that is overloaded must needs sink.  
A bow kept always bend, will either crack in sunder, or lose his strength. And a willing mind being oppressed with overmuch study, will rather wax feeble, and dull, then be capable of the multitude of those things, which uncessant labours do offer, and present.  
Gutta cavat lapidem, etc.  
As stones are pierced with drops of rain,  
Not by their force, but often fall:  
So men much learning do attain,  
By reading oft, not reading all.  
A man (not by infinite study, nor by continual pain) is made learned, but by his moderate endeavours, duly employed with pleasure, and with delight.  
Let your study therefore be moderate, 
A rule for study.  not violent, more pleasing, then painful, that sanity, and health of body may (with study, and with learning) be preserved and maintained, nam frustra sapit, qui sibi non sapit: you shall in vain think to make yourself to be profitable unto others by your learning, if you be not careful (by moderating of your studies) to provide for your own health.  
It is true, that for the attaining of learning, Melior est vigilantia somno: 
Night studies hurtful.  We must not be slothful or sluggish, but we must watch: But not too much in the night. For night watchings in study are dangerous and hurtful, both to the wit, and also to the eyes: yea, they are generally prejudicial unto the state of the whole body.  
The mornings must therefore be the choicest, 
Morning Studies profitable.  and chiefest times in which I counsel you to spend, and to employ your labours in those studies, and in those projects which by your religious, learned, 
Mr. Hannibal Gammon.  and honest tutor shall (for your best furtherance in knowledge, and in learning) be appointed to you, which times (I am right well assured) you can with the more facility, and alacrity employ therein; 
Mr. William Periman.  because you have heretofore been trained and enured so to do, by the provident care, and directions of your last sufficient and kind schoolmaster. 
Wisdom.   
The next pillar, upon which true virtue (as on an immovable rock) is founded, and established, 
Wisdom. 7.  is wisdom. Which Solomon the wisest king that ever was, preferred before Sceptres, and before thrones, and accounted riches to be nothing, and gold to be dust, and gravel, and silver to be clay in comparison of her. And doth affirm, 
Eccles. 7.21.  that he who useth wisdom, becometh a partaker of the love of God: And that wisdom doth strengthen a man more than ten mighty Princes that are within the City.  
The heathen Philosopher being ignorant of the true God, and guided only by the light of nature, 
Ethic. lib. 2.  and of reason, defined wisdom to be the knowledge of the truth, consisting in the choice of that which is good.  
Cicero saith, that she is the best director of a man's life, the joy of good society, the ground of virtue, the enemy of vice, the builder of cities, and the founder of kingdoms, and of common weals. Isocrates writing to Demon cousin saith, that strength of body without wisdom, is as a sword in a mad man's hand, but he that is wise ordereth his steps by wisdom, and by good discretion. A wise man hath one foot upon the land, and another foot upon the sea. For by his wisdom, he compasseth both sea and land, seeking out, and finding those things which are always hidden from ignorant and from foolish men.  
He looketh upon the heavens, and considereth of the circling of the sun, the courses of the moon, and of the stars, the motions of the Spheres, and of the planets and of the rest of the celestial orbs, the causes of lightnings, and of thunders, the generating of winds, storms, tempests, frosts, snows, hails, and of the rain.  
He diggeth deep into the earth's bowels (piercing almost her centre) where he findeth allkinds' of metal, and of precious stones.  
He discerneth the natures of herbs, of trees, of stones, of fishes, of birds, and of creeping things innumerable both small and great.  
He tameth and maketh gentle savage beasts, and reclaimeth birds from their wildness, he ruleth cities, and countries, in times of peace, and in times of war, by his devices, stratagems, plots, and policies, he conquereth his stoutest enemies in the field.  
A wise man never attempteth any thing against his own will, nor is sorry for any thing that he hath done, because he doth nothing rashly, nor of self-will. He understandeth much when he heareth but a word, and concealeth enough when he heareth but little spoken.  
Sapienti omnia, licet invia sunt, tamen pervia: He turneth adverse fortune to his own happiness, and bliss. And evil chances are (by his discretion, patience, and moderation) converted to his good.  
His mind is not captivated, nor entrhalled with any bations, nor with the world's follies, and his wit discerneth those things which other men's eyes did scarcely ever see.  
The whole world is to him but as one city, because his wisdom maketh him thoroughly acquainted with all passages, and with all occurrences whatsoever.  
A wise man disposeth rightly of such things as are present, he foreseeth things that are to come, 
Lipsius. 13.  and remembreth (with profit) things forepast.  
He will not deceive, nor be deceived, 
Cic. de orat. Aeschylus.  he never thinketh that he hath found wisdom, except he do make a commendable use of her. The common Proverb telleth us, that a wise man's words do draw water unto the mill. For he speaketh not in vain, but frameth his speech to sound and to good purpose. He thinketh it not to be so needful, to know many things (for oftentations sake) as a few with pleasure, and with profit. 
Ethics. 335.   
Daneus doth affirm, that by how much the wiser a man is, with so much the more commodity, and honour, he effecteth, and performeth those things, that are committed to his charge.  
A wise man's judgement, 
Ren. de vit. jesu. 3.  and his discretion are oftentimes so much applauded, and approved, that the whole state and the affairs of kingdoms, and of common weals, are committed, and referred to the managing and disposing of one wise man.  
And Euripides saith, that mens unasapientis, multorum vincit manus. A wise man is so potent, by means of his wisdom, that he overcometh multitudes, and bindeth them in fetters as his slaves. 
Wisd. 7.   
The true reason whereof is plainly discovered by Solomon, where he saith, that God is the leader unto wisdom, and he is the director of the wise.  
A wise man only is rich, and where wisdom keepeth her residence, there poverty dareth not to approach, or to show her face.  
His hands do not offend, because they are restrained from evil by his wisdom.  
His eyes are not betrayed, or beguiled by vanities, because his mind hath pronounced her judgement, that all things are but vain. His ears are not open to the enchantments of folly, because he is instructed and resolved to neglect them, as the deceiving sweetness of a Sirens song.  
And his heart despiseth and contemneth all wicked and ungodly motions, 
Psal. 45.1.  because it is still inditing of a good matter, as David's was.  
So that of a wise man, it is truly said, Sapiens dominabitur astris, and that sapiens est ipso jove tantum minor: A wise man prieth, and searcheth into the secrets of the heavens: and is only inferior to the Gods. Yet must we not be wise in our own opinions, 
Rule.  and conceits; for of such a one, it is thus sentenced: Seest thou a man that is wise in his own conceit, 
Proverb. 26.12  more hope is of a fool then of him. But we must still labour to get wisdom, 
Seize love.  for one day spent in studying for her, is better employed, than an eternity of time, consumed in hunting after vanity and folly.  
It is reported in histories, that Apelles the cunning and most renowned painter bestowed ten years (by his exquisite and most curious art) to delineate, and rarely to set forth the picture of Venus, and her beauty. And we may read that the Grecians with the infinite expense of their treasury, 
Dares Phri●ins.  and with the loss and death of many thousand of skilful captains, and of renowned and valiant men of war, spent as long a time to take to ransack, and to destroy the stoutly defended city of Troy.  
The winning of such a city is of far lesser account, and moment, than the enjoying of wisdom: and in regard of her unspeakable excellency, painting is but a foolish art.  
Though therefore (my son) you spend more time than ten years, nay though you labour all your life's days in her study, and to obtain her, you shall in the end reap more benefit, and commendations by those your travels, then either those Grecians did by theirs, or Apelles by his. For wisdom is so fair, that none but her own pencil can depaint her, and so impregnable, that none but they whom she pleaseth, can assault and win her.  
For wisdom cometh from the Lord, 
Ecclus. 1.  and without her you cannot (as you ought) praise, and magnify your God.  
Therefore (my son) embrace her, for she is fair, court her, for she is lovely, follow after her, for she is rich, reverence her, for she is honourable, and admire her for she maketh her darlings, and her companions, the only wonders of the world.  
The next thing of great importance, 
Company.  which I counsel you advisedly to observe is, that you be wisely respective and very wary, and chary, in making good choice of those, with whom you do intend, and purpose to converse. Nam plaerumque tales sumus, quales ij sunt quibuscum vivimus: Such we are for the most part, as they are, with whom familiarly we live, and with whom for the most part we spend our time.  
The Philosophers do well observe, that all waters (both in temperature, in colour, and in taste) do answer, and agree with the nature, and the disposition of those grounds and of that earth, through which they make their secret passages, and their ways.  
And in like manner, men do put in practise those things, which by frequent custom they have derived to themselves, from those, with whom they have had familiarity and friendly dealings.  
And like as it is quickly known, of what country, or province, ships are by their flags, and penions, which proudly they bear highest in their tops.  
And as the inward cogitations of a man's heart are publicly revealed by his speech, and outward actions, so is it plainly demonstrated to such as are wise, what motions do chief rule, and reign in a man, by the dispositions and qualities of those, with whom he doth in familiarity converse. And though (my son) by God's grace, and furtherance you may be well inclined unto godliness, and holiness of life, yet if you be not matched with correspondent company, nor do fellowship with such, as are in like qualities alike disposed, you can no more produce into action those good and virtuous things, whereunto you are by nature inclined, and well framed, than a clock can (by a due consent with time) signify the hours of the day aright, if his weights, and poises, be not in all proportions answerable to his wheels. Who but those hacking fencers, impudent stage players, 
Examples.  beastly drunkards, polluted masters of damnable brothel houses, and desperate companions (with whom Commodus the Emperor conversed in his youth) infected him with their lose, 
Commodus imperator  and abominable vices, and defiled him with all those detestable, and unmatchable sins which wickedly and with greediness they practised? Who? but Pierce Gaveston and the two Spencers (the Father and the Son with whose company King Edward the second was too too much delighted) enticed him by lightness of his life, 
Vita. Edw. 2.  and unkind behaviour to be injurious unto Queen Isabella his virtuous wife? who (at that time was reputed to be the goodliest and the fairest Lady in the world) and persuaded him to contemn and to make havoc of his nobles: and made him at length to be deprived both of his kingdom, and of his life?  
Who (in the reign of King Richard the second) but Robert Vere Duke of Ireland Michael de la Pool his Chan cellor William Scroop Earl of Wiltshire, 
Vita. Rich. 2.  Robert Tresihan his chief justice, Sir Nicholas Brembre, Sir john Bush, Sir john Bagot, and Sir Henry green, men of proud stomachs, flattering tongues, oppressors of the common people, contemners of the nobility, and enticers of their sovereign to naughty and lewd behaviour) occasioned the ruin and the downfall of so great a king (who fawning more than was fitting on their company) was by their wicked counsel advised and forwarded to put into execution and practise things which were hurtful to himself, and hateful to the common weal?  
Who but the unthrifty companions of Henry the fift, made him a wild, and a swaggering Prince? And what but their banishment? and a mutual converse with his grave, and prudent counsellors of estate, made him afterwards to be a most renowned and a peerless king?  
And though (my son) I instance in this matter, (as in other passages of this discourse) upon kings and Princes, who (either to their utter downfalls, or to their great peril, and danger) have chief experimented the bitter effects of hard fortune, by associating to themselves lewd and graceless companions, yet may you certainly understand, and infallibly conclude thereby, that not only such high, and imperious Monarches, but inferior persons also (in their several places) will quickly be corrupted, and endangered by the ungodly and wicked qualities of their wicked companions, with whom too familiarly they do converse.  
Beware therefore of evil company, for like as a bad bird by nature cannot bring forth a good egg, so an evil companion cannot (by his example, or by his counsel) produce in his friend, any commendable action whatsoever.  
It is far better therefore to be solitary, and alone, then to be sorted with wicked company: For as a red rose being smothered in the smoke of sulphur looseth her fair colour, 
Eerch. Reduct. Moral. 16.  and doth assume another, which is a counterfeit and a false white.  
So a virtuous man, frequenting the society of bad companions, looseth his former virtues, and blemisheth himself with the unperfit die of impiety and sin. It is impossible to touch pitch, and not to be defiled therewith.  
A man cannot lie among dogs, but he shall be stung, and bitten, and troubled with many fleas.  
Neither can a man haunt, or usually frequent the company of such as are evil, and himself remain virtuous and good.  
It is more safe for an Ass loaden with gold, to lodge among thieves, than it is for a virtuous man to engage himself as a familiar companion to live among such as are Godless and unjust.  
For like as the Sun is of himself clear, beautiful, and pure, and comforteth all living cratures with the nourishing and fruitful influence of his glorious beams, but hurteth often times, if it be in conjunction with a planet, which is malignant & unfortunate; so though a man be of himself virtuous & well disposed: yet if he be tied and bound, if he be linked; and locked fast to the loathsome Society of a lewd and of a bad companion, he shall (together with him) run into many mischiefs, and into many dangers: as Partridges do unwisly follow one another into the fowler's net, to their own perdition and destruction.  
It is the nature and property of sick men to love them best, who do give unto them and bring to them, such things, as (most greedily) they do desire, though they do much augment and increase their sickness, and their grief thereby.  
And so it is the quality of many men, who are not virtuously and well inclined, to affect most of all, such men as are of all others worst disposed, and do sooth them in their vanities, and in their gross and palpable follies. Though (indeed) such glozing, and such hateful flattery, do daily (with their sin) augment their shame. But contrariwise, 
Idem. 61.  a prudent man maketh his companion to be wise, as a pleasant spring moisteneth, and fructifieth those grounds, which do next adjoin unto her. And like as that part of all kinds of flesh tasteth most delicately, which lieth next unto the bones; by reason of the sweetness of the marrow that is in them, so the dearer and the nearer we be unto honest and unto religious and good companions; the more commendable and praise worthy will our actions be by reason of their choicest qualities, and virtues.  
A fair morning commonly betokeneth a fair and a pleasant day; and the good company, which a man frequenteth, is a strong argument that he is disposed well. It is for painters to devise for their pictures such visages, and such faces, as they please, but you may not choose whom you list, for your familiar consorts and companions.  
But like as good wine is to be chosen by the smell, and by the colour, and by the taste: so must you choose your companions by their Religion, by their Wisdom, and by their virtue.  
And though (perhaps) you may justly find some fault in them: 
Rule.  (Nam nemo est qui omnibus horis sapit) yet may you not again forsake your companion if (in his chiefest parts, & in his general disposition) he be virtuous and good: no more than you can truly condemn the right, and the good use of a knife, or of a needle, because peradventure the one by a mischance hath cut your hand, and the other pricked your finger.  
Let this suffice (my Son) for the best rules, and for the chiefest instructions which I am able to give, and to prescribe unto you, concerning the electing, and the choosing of your familiar companions, with whom you do intend familiarly to spend your time. Now as it is exceeding necessary, that you be right well advised in the choice of such companions; 
Friendship.  as (by their wisdom and good example) may make you a happy partner of their virtues; so is it as needful, that some of them be reputed, nay rather, that some few of them be (indeed) your inward friends: for in the fruition of the love of such will consist a great part of your contentedness in this life.  
For your true friend oftentimes will prevent the causes of your misfortunes, or else (by his good advice and counsel) he will either expel, or at least mitigate the vehemency of your sorrows.  
His mutual exchange of love for love, will augment your joys, and plentifully power into your bosom, those comforts which most of all you want, and do desire.  
The presence of a faithful friend will make you (in some measure) to smile at your adverse fortunes; and will so qualify their bitterness, that thereby they seem to be less, than indeed they be. Multa quae nos non possumus animo, amico superamus mala: A friend will teach with patience to endure calamities, which otherwise you shall not be able to digest.  
If your estate be small, by friendship it will increase; and though it be very splendent and eminent above others, yet the want of faithful friends will soon impair it, and make it heavy and burdensome unto us.  
The longest journey will seem to be but a common walk, if you be fellowshiped with a faithful friend; and if you seek for a matchless treasure, you shall surely find it, if you find a constant friend: and of all other men, you shall be most miserable, if you have not such a one.  
An ordinary companion, if he do but slightly fancy you will assist, and aid you in your adversities, if they be but ordinary and common; but a sure friend is tried both in matters of choicest consequence; & of greatest danger: In every society, some there are that will adventure some part of their substance, and of their superfluity and store, to do their distressed companion some little good. But a true & a faithful friend reckoneth not of all his possessions, nor of all his goods, no he esteemeth not his own liberty, nor his life; (if by the loss of them) he may preserve and keep his friend, whom he inwardly loveth, from like important harm, it therefore behoveth you much (My Son) that in the choice of those you entertain to be your friends, you do observe (above other) principally these rules.  
First of all, 
Rules touching friendship.  that your friend's nature, and his qualities, may in some proportion have a similitude, and a resemblance with your own, for in those two respects, so near should your friend be, like unto yourself, that when you look on him, you must suppose and think, that his picture is your own, his will must agree with yours, 
One mind betwixt friends.  and yours must consent with his, what he doth loath, you must refuse, and what he delighteth in, you must especially embrace; except reason do persuade you otherwise, and that thereby you can reclaim him from his error, for in all precepts, and in all rules, concerning the choosing, and the using of a faithful friend, all things must be seasoned with Religion, with wisdom, and with virtue, for without them there must be no friendship, nor any yielding to the affections, inclinations, or motions of your friend. Secondly your friend may not conveniently be your superior: 
Equality among friends.  except he (being so) will be contented, and pleased (for friendship's sake) to make you his companion, and will repute you to be his equal. Amicitia enim aut pares facit, vel quaerit. Except it be among equals (either indeed, or else by mutual acceptation) there is no true and faithful friendship.  
Thirdly when you have gotten a faithful friend (which is as rare a novelty, 
No jealousy in friendship.  as a black swan) you must together (with him) have but one heart in two bodies, and you may not suspect him to be unconstant, faithless, or untrue, for such hateful jealousy destroyeth friendship.  
Et  videtur è Mundo tollere, qui tollit Amicitiam.  
He seems of Sun the heavens to deprive,  
That from the world true friendship seeks to drive.  
Fourthly, you must not suffer your friend to flatter you: Nam nulla est in Amicitia pestis gravior quam adulatio, There is not a greater enemy unto friendship, 
No flattery in friendship.  then base and servile flattery.  
For a flatterer seemeth to faun upon his friend when (for his private commodity and gain) he could be contented to spoil him, if he might. 
Flattery.  As a Bee hath honey in his mouth, but stingeth with his tail: So a flatterer speaketh smoothly when mischief is lurking in his double heart. He beareth water in one hand, and carrieth fire in the other, he hath roses in his mouth, and thorns and prickles in his breast.  
He frameth his glozing speeches, to serve his own turn, without regard whether his words be true or false.  
He maketh an Elephant of a Fly, and his tongue waiteth upon untruth, as a Noble man's horse doth for his master at the Court gates. His flattery hurteth more than a mad dog, which biteth cruelly, and when he speaketh fairest, then is there greatest cause of fear.  
Saepe latet molli coluber sub graminis umbra:  
In greenest grass Mischief to work, 
Mantuan. 138.   
A stinging Serpent oft doth lurk.  
Kings by such Traitors are sooner supplanted, then subdued by their open enemies, and inferior persons are more often beguiled by sweet, then by bitter words.  
A flattering friend will salute you with his hat, 
Theatrum Mundi.  when his heart deviseth, how he may deprive you of your head. Such a flatterer, 
Sledan de quatuor Imper 32.  and such a feigned friend was Cicero who (whilst he followed Pompey in his successful wars) disdainfully depraved Caesar, to magnify and to extol Pompey's honour. But when Caesar had subdued Pompey, and compelled him by flight, to meet his own death in Egypt, he then exalted Caesar's name above the moon. But assoon as Caesar was murdered by Brutus and Cassius in the Senate house, he publicly scoffed at him, and reviled him as the capital enemy, and arch-traitor both to the people, and to Rome itself.  
As it is an unworthy thing, that a man should live only to please himself: so is it hateful unto honest men, that any man should live to be pleasing by his flattery unto others.  
Such flattering friends Alphonsus King of Arragon could not endure, who being asked, qui fuerunt sibi consiliarij fidelissimi, who were his most faithful friends and counsellors? made this answer, Mortui scilicet libri, qui non adulantur: Such as are Dead (quoth he) meaning thereby his books, who would not flatter him.  
Tiberius would not permit a known flatterer to call him King, or Emperor. And Caligula, not as a Tyrant, though he were a hateful one; but as an Emperor regardful to preserve his state, and person from ruin, and from destruction, commanded that all his courtiers and attendants, which were addicted to servile flattery, should be put to death.  
By daily experience we are taught, that Adulatores fiunt ex lingua et ventre. flatterers are composed only of a tongue to speak smoothly, and of a belly, which must be pampered, and stuffed up with such viands and costly dainties, as may be catered, and provided by the labour of the tongue.  
Now as you may not admit him to be your friend, 
No dissimulation in friendship.  that flattereth you, so must you be careful to foresee, that yourself do not dissemble with your friend.  
For a dissembler offendeth not through Ignorance against his will, but with a resolved purpose to cousin, 
Luther super Galath. 190.  and to deceive, and under a false pretence of honesty, and of truth, he shadoweth gross hypocrisy. Whereby he winneth opportunity, to put in practice (without suspicion, or jealousy) such villainies, as have been contrived in his double heart. Such a dissembler was Lysander, who purposing to make havoc of the Grecians, 
Plutarch in vita Lysandris. 453.  willed them to preserve their lives within the City of Athens, for that he intended to waste the Countries abroad, and would destroy all such as he found in them: by means whereof, multitudes of credulous people (believing that he purposed to show favour unto that City, and unto all such as should be therein) repaired thither. But forthwith he girded them round about with his Lacedaemonian army, and with a merciless Siege, suffering none to issue forth, by reason whereof greater numbers of the Athenians were more quickly wasted, and consumed by Mortality, and Famine than all his forces could in a longer time have devoured with their swords, 
pag. 449.  whereat he boasted scoffingly, and said: That when a Lion's skin would not serve the turn, a Foxes must, such a feigned, and such a dissembling friend, is worse than an open enemy, for as josephus doth affirm, 
Antiq. Judaeorum. lib. 6.  in the professed maliciousness of an enemy, a man findeth the one half of his comfort, but the secret envy of a dissembling friend cannot be quickly discovered, or avoided.  
Such a feigned friend (holding with the hair, 
Bercho Reduct. Moral. 123.  yet running with the hound) is fitly compared to a comet, which by her lucid light seemeth to be a planet, but being none, is soon extinguished and vanished quite away.  
Such a friend (like to the summers swallow) affordeth his helping presence, in the hot sunshine of prosperity, but betaketh himself to a wilful exile, and banishment, when adverse fortunes do enforce his friend to deplore his case, and to implore his help.  
Such a friend (to fit his own purpose, and to serve his own turn) inclineth his unsettled affections to all manner of purposes whatsoever. As a duck doth hers when (for food and sustenance) she goeth on the land with beasts, and swimmeth in the water with fishes, and flieth in the air with birds.  
A dissembling friend in the outward show is fair, spotless, and without any blemish, like unto a swan, but his inward parts do give small contentment, either in taste or in colour, that is to say, in honesty, or in love. A shadow plainly representeth the shape of the body of a man yet it altogether wanteth substance, & a dissembling friend seemeth to be such a one as will be ready, and very forward to perform all necessary and fitting services to his friend, but his dissembling and double heart will not permit him, when times and occasions do require, to do him any good, 
Sledan de quatuor Imperijs.  such a dissembling friend was Ptolomey, Dionysius king of Egypt unto Pompey promising unto him many gracious favours, when he fled for secure to him, but to gain Caesar's love, & favour, he secretly deprived Pompey of his life.  
A dissembling friend looketh upon his friend (as Lea did) with a squint eye, and seemeth to be such a one, as indeed he is not, for as a bargeman turning his face one way, roweth another, so a dissembling friend, hath honey in his mouth, but poison is in his heart.  
He is like unto the glow-worm, which in the darkness of the night, seemeth to be fire, but is none, for he promiseth faith and fidelity, when as his best thoughts are fraughted with hypocrisy, and all his imaginations are contriving how he may deceive.  
Therefore this short discourse, which so plainly describeth the folly, and the vanity of such false and feigned friends (My son) beware, beware, I say, that you dissemble not with your friend, for no dissembler loveth constantly, and where there is no constant love, there true and faithful friendship can take no place, nor bear sway.  
And when you have enriched yourself with so inestimable a treasure, as faithful and honest friends are, 
Friend's ' must not be forsaken for trifling faults.  then be you right well advised, that you take not hold upon small and trifling occasions, to estrange yourself from them, but let this resolution abide and dwell with you: That such as love you as their friend, cannot abuse you as their foe: and that such as do affect you in their hearts will not willingly offend you with their tongues, nor hurt you with their hands, and that though by means of unadvised rashness, they happen to do you some wrong, yet they will advisedly reform, and amend their faults, Humanum est errare: it is an incident to the frailty of man, sometimes to speak, and some times to do amiss.  
A skilful Hunter will not put away a cunning Hound, because he hath a little faulted in hunting, and strayed from the game. A strong ship is not by and by forsaken and lodged in her dock, because now and then she is searched, and pierced with some leak.  
A good horse is not suddenly cast off, because he hath once or twice by a misfortune stumbled, and fallen to the ground.  
Nor may a faithful friend be abandoned, though some times his actions be not in all points answerable to our wills.  
Neither must you associate to yourself good friends, 
We must not get friends to gain by them.  in hope to make some profit and gain by them, for unto a faithful friend, it is much better to give, then to receive, or to take any thing away from him, and in your bounty to your faithful friend, you ought to imitate the Fields, who do restore to the husbandman, a greater increase of benefit, 
1. Timothy. cap. 6. v. 10.  than they did receive from him. Covetousness saith S. Paul, is the root of all evil, but that Covetousness, which tempteth a man not to love his friend, but for gain and profit sake, is the worst fruit that proceedeth from a Covetous mind.  
No man will be willing by sinister means to deceive himself of his own goods, a man's friend is himself, therefore he that deceitfully taketh any thing from his friend, unwisely taketh it from himself.  
As virtue is to be loved, only because she is virtue, and for her ownsake, so a faithful friend must be respected, only for his own sake, and because he is your worthy friend. Hence it is, as you may read, that many have been willing to have died, yea that some of them have died to save their friendsfrom the like peril & mischif.  
Their names are better known, than their examples practised: this therefore shall now suffice to inform you, that it is much better to enjoy a true and faithful friend, then to possess much gold.  
Now though your friend be more than a principal part, 
Reveal not all secrets to your friend.  or member of yourself, yet do I counsel you to retain your chiefest secrets of choicest importance toyour self.  
For unto him you do commit your liberty, and your fortunes, unto whom you do reveal such counsels, and such secrets.  
An earthquake, is able to displace and to remove the foundations of the strongest Cities, friends are not so surely grounded & founded, as Cities are, therefore lesser causes then such as be miraculous, may make your friend to be your foe● no man's judgement is so infallible, that he cannot be deceived in choosing of his friend, his own integrity is no sufficient warrant for another man's fidelity and love.  
A good touchstone trieth base copper from good and perfect gold, but an honest mind cannot so plainly discover the inward intentions of another's heart.  
One wise man may pass his censure, and sentence of another's wit, if he fill his hearers ear with sharp and pleasant conceits, savouring of discretion, and of learning, but whether, or no, that wit be matched with an honest heart, he knoweth not, because honesty consisteth as much in the inward thoughts, as in the outward words or deeds. Seeing then, that to choose a friend which shall be both honest and faithful, there is such difficulty; nay seeing it is almost impossible (My Son) let it suffice you, to love your chosen friend with your heart for his own sake, whilst in proof, you find him to be honest, but reveal not unto him, your chiefest secrets, nor your counsels of greatest moment and importance, lest if (in the end) he proving to be unfaithful, you be enforced (but too too late) to repent your unwise, and credulous folly.  
The next thing, 
Honesty and whoredom.  which (with more than ordinary affection, and vehement persuasions) I advise, and require you to embrace, is Honesty of life, the same being a gem of so rare, & so in estimable a price, thatnone but such as are assisted by God, can purchase her. An honest life maketh a man's presence to be both lovely, and comely, as women are more amiable, when they have neatly attired themselves in their looking-glasses. S. Paul affirmeth: 
1. Cor. 6.  That our bodies are the temples of the holy Ghost, and thereupon he demandeth this question in some sort by way of admiration, and of wonder, shall we then make them the members of an Harlot? God forbidden.  
To live well and to enjoy a blessed and a happy life, is nothing else but to live honestly, for without honesty all our lives are polluted and defiled, as streams of water must be corrupted, if the springs, from which they do descend, be filthy and unclean.  
When Solomon, (by too much experience) was instructed, that by his wanton conversation with lewd & strong women, he had offended the majesty of his God, (partly by way of repentance for that sin, and partly to admonish others to abhor their society, and alluring company, he could then-say.  
A Whore forsaketh the guide of her youth (that is, 
Prou. 2.  her Husband) and forgetteth the covenant of her God) that is, her solemn vow of honesty which she made in the congregation when she was married, and then (with a surely) he was able to affirm, that her house tendeth to death, and her paths unto the dead, that all such as go unto her, do not return again, neither take they hold of the way of life.  
Then could he say, 
Prou. 6.  that the lips of a strange woman drop as an honeycomb, and that her mouth is more soft than oil. But the end of her is bitter as wormwood, and sharp as a two edged sword, that her feet go down to death, and that her steps take hold of hell.  
Then could he give to another this advice. Keep thee from the wicked woman, 
Pro. 6.  and from the flattery of the tongue of a strange woman, desire not her beauty in thine heart, neither let her take thee with her eyelids for by means of a whorish woman a man is brought to a morsel of bread, can a man (faith he) take fire in his bosom and his clothes not burn? or can a man go upon coals, & his feet not be burnt? So he that goeth into his neighbour's wife, shall not be innocent, he that committeth adultery with a woman, is destitute of understanding, he that doth it destroyeth his own soul, he shall find a wound, and dishonour, and his reproach shall never be put away.  
We may further read in those his proverbs: 
Prou. 7.  That he that followeth the strait ways of an harlot, is as an ox that goeth to the slaughter, and as a fool to the stocks to be corrected, that her house is the way unto the grave, which goeth down to the chambers of death.  
That the mouth of a strange woman is as a deep pit, 
Prou. 22.  and that he with whom the Lord is angry, shall fall therein, that a whore is a deep ditch, 
Prou. 23. Prou. 26. Prou. 36.  and a strange woman is as a narrow pit, that he who useth harlots, wasteth his (ubstance, and should not therefore give his strength unto women.  
By all which descriptions, caveats and admonitions, that prudent and best experimented king discovereth plainly, and to excellent purpose, the ugly and loathsome shapes of those beastly and filthy monsters, and endeavoureth to make them (as indeed they ought to be) hateful and deformed, both in the eyes, and also in the hearts of virtuous, and of honest men.  
You may also read in the holy scriptures (all which were published for our learning, 
Deut. 23.  and for our instruction, that the price of a dog: and the price of an harlot, were reckoned and accounted to be one.  
Because as a dog fawneth upon every passer by, so a harlot prostituteth herself impudently to every man that will entertain her. When Painters by their art, and by their skill do draw the portraiture of Venus, 
Imago Deorum. 343.  that lascivious wanton, and Goddess (as she was termed) of unchaste and dishonest love, they (sometimes) do leave her naked, whereby is signified, that such as do plunge themselves in the vanity of her lewd follies, are naked and deprived of all grace and goodness, and of all virtuous qualities whatsoever.  
And sometimes they paint her swimming in a quiet and in a calm sea, 
Dewtr. 23.  noting thereby, that such as do wanton solace themselves in the sugared delights of a lascivious and a whorish life, are subject, and in great peril (yea in a moment, and in the midst of their security and dishonest life) to be overwhelmed with destruction, as a quiet and a peaceable sea, is suddenly troubled withstormes and with tempestuous winds.  
The end of a lascivious man, is seldom or never commendable and good.  
He that saileth in Cupid's ship, shall hardly (if ever) arrive into the haven, or port of godliness and of virtue  
Many men have received their deserved praise, because they have hated uncleanness and wanton lust, but the beastly use, and wicked practice thereof never yet made any man to attain unto true worship, or true honour.  
King David (if he had not thoroughly repent for that sin) had been shut, 
2. Sam. 12. v. 13.  and pierced through with the fiery dart of God's vengeance, and of his wrath, the wicked judges which impiously, and lewdly assaulted Susanna's chastity (failing of their ungodly purpose, and yet falsely accusing and condemning her were (by the prophet Daniel) found to be guilty of notorious villainy and injustice, and were (according to their merits & deserts) stoned to death, in the sight of all the people. 
Nomb. 25.2.8.9.  The Israelites in the wilderness committed whoredom, and were for the same sin plagued grievously with the pestilence, and with the sword.  
A 'mong the decemuiri in Rome Appius Claudius ravished Vergina the daughter of Verginius a worthy Roman, whereupon he was deprived of his office, 
Plutarch.  and that authority and dignity was (for a time) abolished, and taken quite away.  
And Sextus Tarqvinius the wicked son of as bad a father, 
Hurim Schedell. 65.  Tarqvinius Superbus (the last of the Roman Kings) by like rage and violence, 
Sledan de quatuor Imperijs.  ravished Lucretia the wife of Noble Collatinus, for which offence, himself, his Father, and all their name were banished from Rome, and the kingly government (which had continued there under seven Kings for the space of 244. years) was extinguished, and the Consulship of two Senators was established in steed thereof.  
The wanton dishonesty of Paris king Priam's son, 
Dares Phrigius  with fair Helena, the wife of Agamemnon, occasioned the ruin and the destruction of the famous, and most renowned City of Troy, and the deaths of many thousands of Princes, and of valiant men of war. Antony's wanton love with Cleopatra was the ruin of them both.  
The inordinate affection, which king Demetrius bore unto his concubines, 
Plutarch in vita Demetrij. 896.  and to his courtesans, made him to levy a great tax of two hundred and fifty talents, and which he bestowed upon one of those wanton minions, to provide her soap, by means whereof he lost the dutiful affections of his subjects, and was reckoned to be but a wantonking. 
Idem foe 38.   
Rodorick, sometimes king of Spain, filthily ravished Cuba, 
Felicity of man. 48.  the daughter of the Earl of Cepta, for which cause her father revolted to the Moors, and incited them to invade Spain, which they did, and with his succour and assistance became Lords over Roderick, and subdued to their government all his countries.  
Tymolea a renowned and chaste Lady among the Thebans (at the taking of that City) was villainously ravished by a soldier, 
Plutarch in vita Alexandri. pag. 678.  who (having done to her that intolerable injury and wrong) demanded of her, where her treasure was? who made answer that she had cast it into a well in the back most part of all her house to preserve it, but whilst the soldier (being greedy to have the spoil of them) looked narrowly into the well, the deflowered Lady (to revenge herself) standing close behind him, took up his legs and threw him headlong into the well, and forthwith stoned him to death.  
To abandon this beastly and loathsome sin from the Romans, Marcellus (having subdued the Siracusans) placed the Temple of Venus at his return without the Gates of Rome. Signifying thereby, that all lascivious wantoness ought to be banished out of that renowned and fair City.  
Yea so jealous was Cato Censorius of any manner of example that might entice others to wantonness and unto dishonesty of life, 
Plutarch in vita Mar: Cato. pag. 356.  that he deposed Manlius from his Senatorship in Rome, only for that in the presence of his daughter he had kissed his own wife.  
Much deceived therefore was Aristippus the Philosopher, 
Niphus de pulchre et amore. 145.  who (like unto an Epicure) placed the Summum bonum, and chiefest happiness and felicity of man, in the actual exercise of lascivious, and of wanton lust.  
There is no earthly solace, joy, or comfort, that can be compared to the peace, and to the tranquillity of a quiet conscience, neither is any man's conscience more joyful or more quiet than his, who was never infected, or polluted with this sin.  
It was Esau's profaneness, 
Gen. 25.  that made him to sell his birthright, and his inheritance for a mess of pottage.  
And it is a lascivious man's foolishness, and his folly, that for a short fleshly delight, and a little vain, and filthy pleasure, he will abandon the tranquillity, and the peace of his immortal soul.  
Therefore (my son) expose not the wife of your youth (I mean your virgin chastity) to the impudent and whorish enticements of a shameless harlot.  
For all her pleasures are but pain, all her joys are without true mirth, all her comforts are but sorrows, and her crafty baits do kill, as the fishers do. Keep her therefore from you, as enemies are carefully debarred from entering into a besieged City, and let her not come near you, least, whilst you sleep in her lap, she bereave you of all godliness and virtue, 
judges. 16.  as Dalila did Samson of his hairs, in which his strength did consist.  
Leave her as the Israelites did the land of Egypt, 
Exod. 17.3.  but never desire, nor long (as they did) to return to her again. Remember how temperate and chaste Alexander the great, sometimes was, 
Plutarch in vita Alexandri.  who never touched the wife, nor daughters of Darius, albeit, that (as unto a conqueror) they were or might have been made subject to his lust. And call to mind his wonderful virtue, when as he chastened passed by all the fairest women, and maidens of the Persians (whom he had vanquished) looking upon them only, as men use to look upon images, and upon pictures, which have no life.  
And think upon the modest chastity, 
Idem in vita Scip Africa. pag. 1088.  and much commended honesty of Scipio Affricanus, unto whom (when he had taken new Carthage in Spain) the fairest, and the most beutifullladie of all his prisoners, being the young wife of Luceius the prince of the Celtiberians, was brought, that with her he might have solaced himself, after his turmoils in those wars, but preserving her honour, and her honesty, he restored her untouched to her husband. 
God knoweth all things.   
And think not that any secret place can hide or cover him from the presence of almighty God, that perpetrateth that abominable sin.  
For God that fashioneth men's hearts, knoweth all their work. He knoweth the secret thoughts of men, 
Ps. 33.15. Ps. 44 21. Ps. 94.9. God seethe all things. Ps. 139.  and that they are but vain. If his eyes saw us, when we were without form. And if our bones were not hidden from him, though we were made in a secret place, and fashioned beneath in the earth, shall he not then behold us, being made and fashioned in our full and perfect shapes? And shall he not then discover our nakedness, when sinfully we do pollute ourselves, and defile our members with harlots, and with whores? 
God heareth all things. Ps. 194.  Hath God (which is omnipotent, and only wise) planted the ear? and shall not he hear? Hath he form the eye, and shall not he himself see? Are not all our sins, and all our transgressions written and recorded in his book? yea verily. 
Ps. 1.6.  The Lord knoweth the way of the righteous, 
Ps. 139. Eccles. 12.  and the way of the wicked shall perish. There is not a word in our tongue, but he knoweth it, yea, God will bring every work unto judgement with every secret thing, whether it be good or evil.  
Sith than God seethe and heareth, & knoweth all things, though they be spoken or contrived, or committed, and done in the most secret corners of the house. If light and darkness be unto him alike, and seeing that no evil can dwell with him, beware, beware (I say) of this denouring and deadly sin of damnable whoredom, the guilt whereof will cleave as fast to the offender's conscience, and to his soul, 
2. Reg. 5.  as Naamans' leprosy did unto gehazy's flesh.  
Run from her therefore, as from a Lion, and from a Bear, for when she fawneth and flattereth most, she destroyeth soonest, as doth the Crocodile, and she leaveth for an inheritance for her children, shame to disgrace them, poverty to afflict them, and Gods eternal anger and vengeance to torment and plague them in the world to come. Corrumpunt bonos mores colloquia prava, Evil words do corrupt good manners.  
Therefore be you well advised, 
Modest talking.  and very wary, that your talk and communication be not wanton, lascivious, or uncomely, and carefully avoid the company of all lose, and of all suspected women, and then (if daily you implore God's favour and his grace, for your assistance and help) you shall never be polluted nor defiled with this filthy loathsome and beastly sin of whoredom: 
Cor. 1.6.19.  but you shall preserve your body spotless, as the temple of the holy Ghost.  
And further (to the end that a luxurious unchaste life may not defile you) you must especially be careful, 
Idleness.  that idleness be avoided, and (like unto an enemy) put to flight.  
For dishonesty waiteth upon idleness, as the eyes of a servant do upon the hands of her mistress.  
It followeth idleness as a shadow doth the body, but if idleness be exiled, than lust groweth faint, as a sick patient doth, when by his physician he is deprived of much blood.  
Hence it is, 
2 arland.  that learned Barlandus in his Aphorisms saith thus: Nulla re alia facilius obruuntur libidinis incitamenta, quam labour. The allurements of Venus, and the temptations of filthy lust, and of dishonesty, are not by any ways or means sooner or better shaken off, then by labour, by travel and by pain. Otiasi tollas periere eupidinis arcus. Lust hath no command, where idleness bears no sway.  
Quaeritur Aegistus, 
Onidius.  quare sit factus adulter?  
In promptu causa est, desidiosus erat.  
Aegistus soon became adulterate,  
When he his life to sloth did dedicated.  
The end of such men is never good, who bequeathing, and (as it were) sacrificing their whole time unto idleness and pleasure, can do no manner of good.  
Numa Pompilius to avoid sloth and idleness in Rome, divided the whole City into several parts, quartering them most fittingly for every several mystery, 
Plutarch in vita Numa Pompily. 72.  and trade.  
And Pericles to avoid that enormous sin (as the root and mother of many other vices & sins, sent great numbers of slothful people, into Cheronesa, 
Idem in vita Periclis pag. 163.  and into the islands of Napos, of Andros, and into many other places in Greece, there to be trained up in honest mysteries and trades. Cymon (to the end that the Soldiers of Athens, should not be enfeebled by means of idleness and luxury) compelled them in times of greatest peace to wear their armour, 
Idem in vita. Cimon.  and to carry their weapons daily in their hands. By means whereof they not only continued good and perfect soldiers, but were marvelously feared by their enemies.  
Lycurgus made a law, that no child among the Spartans' should be brought upin idleness, nor be suffered loitringly to spend his time, 
Idem in vita Licurgi. 52.  but should be instructed in some good thing or other, by means whereof he might be the more capable (as he increased in years) to be employed in some one or other profitable art and trade.  
Tamberlan, the victorious Parthian (who scourged Bajazet, the great Emperor of the Turks, with the fierce fury of his revenging hand, slaying, 
Harim Shed of 236.  and killing in one battle more than two hundred thousand of his men, and carrying Baiezet himself with him as a slave, and as the Trophy of his victories in a golden Cage) permitted no man in his army to be idle, by means whereof his camp in the field was ruled and governed as a well ordered City, wherein every man is overviewed and hardly kept to the exercising of his mystery and trade: from idleness ensueth no good effect, Praestat otiosum esse, quam nihil agere, it is much better to pick straws then (being idle) to do nothing at all. Of that opinion was Mantuan when he said, Otia damnantur quae multa negotia tractant, that slothful and that lazieidlenesse, is most of all to be condemned, which employeth herself unto no labour.  
Qui molam fugit, fugitfarinam, he that scorneth to go unto the mill, must eat nobread.  
The Cat deserveth not to eat Fish, which (being over curious and dainty of her labour) refuseth to wet her foot. 
Hermanus Hessus. 73.  As horses (for our commodity and profit) are laboured almost every day, so must we be busied always, in one or another thing which is good.  
For if a man's mind be made dull and heavy through idleness and sloth, he will then be altogether unfit for any worthy attempt, and service whatsoever.  
If after the creation of the world, God had first of all created man before any other of his creatures, than might he have had some colourable excuse, to have spent his time in idleness.  
But God created man, after he had created all his other creatures, that he might forthwith be employed, and occupied in the works of his creators hands.  
It is not lawful for any Scholar in a grammar school to sit idle among his consorts and companions, but he must employ himself to learn such books, as by his master are appointed to his charge and task.  
So when the great volume and book of the world, and of all things which are therein, is spread and laid abroad to each man's open view, none must be idle, but every man must diligently employ himself in such affairs and business, as God (his master) hath committed to his care. A slothful hand (saith Solomon) maketh poor, but the hand of the Diligent maketh rich. 
Prou. 10.4.   
A slothful man hideth his hand in his bosom, 
Prou. 19.24. Prou. 20.4.  and will not put it to his mouth again, his punishment therefore is to beg in the summer, but nothing shall be given him because he will not plough in the winter. When a man is idle, his mind is encumbered with many variable cogitations, and sundry thoughts, but not with any which are virtuous and good, if the air and the sea were not in continual motion, they would soon be corrupted, and become noisome in steed of being commodious, and helpful for the life and use of man.  
The fields unmanured will yield forth nothing but weeds, brambles and thorns, an ox unlabored is most unfitting for the plough.  
A ship not used will sooner moulder and rot away, then if she were still employed to that end for which she was made, and he that spendeth and passeth away his days in Idleness and in sloth (forsaking labour and travail and pain) becometh unapt and unprepared for any good service and commendable action whatsoever, and is thereby made more inclinable unto luxury, and to dishonest lust, than a proud man is unto pride by gay and garish apparel, or then a covetous man is to his particular sin, by the abundant increase of his silver, and of his gold.  
Now as uncleanness & lust are augmented by sloth and idleness, 
Niceness, excess, Banqueting and Feasting.  so is it much provoked by superfluity and excess in diet, and by foolish feastings. Nam sine Cerere et Baccho friget Venus, when the belly is stuffed up and pampered with dainty meats and pleasant drinks, then is the wit unable to entertain any sharp conceit, and the mind untoward and uncapable of any virtuous motion, or good conceit, Pinguis venter dormit libenter, the fullness of the belly attacheth the whole body under the arrest of idleness and sloth, and maketh it a prisoner to ignorance and to stupidity, and to filthy and ungodly lusts, Pinguis venter non gigint tenuem sensum, and hence it is that both the body and the mind also being dull, heavy and sluggish, with superfluous feasting and banqueting, the whole man itself will easily be tempted with lascivious and unlawful lust.  
This position Darius approved to be true, 
Sledan de quatuor Jmper  when (to increase his lustful appetite, and to enable himself the more to perform such wanton exercises, as with much excess he delighted in) he procured from all foreign countries (with unvaluable expense and charge) the most exquisite and skilful cooks and artisans, that did excel & exceed others in devising, compounding and making, such lusshious and luxurious meats, drinks, sauces and such like confections as extraordinarily would augment the superfluous humour of his immodest appetite and lustful actions.  
The houses of Marcus Antonius, 
Platarchs' lives. pag. 956. pag. 534.  and of Lucullus (as Plutarch telleth us) seemed to be the curious palaces, and the lustful courts of wanton Venus, by reason of the rich furniture, vessels of silver and of gold, stately plays, sweet music, delicate pastries, costly banquets, rare devices, and the excessive abundance of all things in them that might be pleasing unto any sense.  
But because those vanities were allurements unto lust, the masters of those superfluities were reckoned to be enemies to the common wealth.  
More discrete and sober was worthy Crassas, 
Plutarch in vita Crassis. pag. 560.  who (albeit he were almost the richest Roman that lived in his time) yet would he be served at his table with ordinary and decent sufficiencies, forbidding all excess and costly diet, because they incited and provoked men to sin. 
Idem in vita Lycurgi. pag. 52.   
To banish all sloth and voluptuousness out of Sparta, Lycurgus banished all banquet and feasts, and in Rome such as used them, 
Idem in vita. Quinti Flami nis. pag. 388.  were subject to be corrected by the Censor.  
But most of all is a man provoked to lust by drunkenness, As Noah, and as Lot were. 
Gen. 19: Gen. 9  For drunkenness (depriving a man of the true and perfect use of his reason) maketh him brutish as a beast, and consequently a filthy prosecutor, and an intemperate actor of such unchaste and unclean suggestions, as whores and harlots do contrive.  
Neither is whoredom the only sin, which as a vile effect proceedeth from drunkenness, for it produceth other vices which are hateful unto God and to good men.  
When Alexander the great was drunken, 
Quintus cur●ius. lib. 8.  he caused Glytus his most familiar friend to be put to death, and burned the renowned and beautiful City of Persipolis, 
Idem. lib. 5.  to please and to content the whorish fancy of Thais his wanton and lascivious quean.  
For both which wicked facts being (though all too late better advised) he foolishly repent, & was sorry.  
And josephus in his discourse of the jewish wars, 
De bello Iudaic●. lib. 1.  reporteth that when a king of the jews, named Alexander had in his conquests taken eight hundred pharisees, as his prisoners, he caused them to be brought upon the leads of his palace, and in their presence he made a royal feast unto his nobles, and (being drunk and pleasing himself with such mirth as was merciless) he caused all those prisoners to be put to death, and merrily laughed at their misery. The ancient proverb telleth us, that In vino est veritas, a drunkard can keep no counsel, but foolishly he revealeth the inward counsels of his own heart, 
Garm. prou. 76.  Aebrietas prodit quod amat cor sive quod odit. Hereof josephus himself had good experience, for having received by a bold soldier, a smoothing letter from certain persons, 
In vita josephi. 542.  who (not loving him) had (he supposed) conspired his destruction and his overthrow, and not prevailing (by any kind entreaty, or fair promises) to understand the truth thereof from that undaunted messenger, josephus (pretending high favour and extraordinary love to that soldier) invited him for money to carouse in wine, which when he had immoderately done, then of his own accord (without any request or persuasion) he revealed the treason & the treachery, whereby josephus was sufficiently armed, because he was thereby warned to prevent, and to avoid it. Furthermore, when men are drunken, they are for a time (in a manner) senseless, and altogether unable to eschew their own harms.  
So was Holofernes, when judeth of Bethulia smote off his head with his own sword. So was Aristobulus a jewish king, when (being drunken) he was poisoned by the Ambassadors of Pompey. 
Antiquit. Judaeorum lib. 14. pag. 359.   
We may read that Alexander the great at a solemn feast, which he made, proposed for a reward, 
Plutarch 708. in vita Plutarch.  a golden crown for him, who in quaffing could drink most, and that one drunkard among the rest won it by drinking (at the least) four gallons, but his vain honour quickly faded, for he died within four days after. A drunkard pleaseth himself beyond measure, to say thus: The earth drinketh up the rain, the plants and trees do drink up the moisture of the earth, the fruits and flowers do drink the juice and sap of the plants and trees, wherefore seeing that all things do drink, I must and will drink too. And thus doth the excess of drink beguile many, making them of men to become monsters, and bereaveth them of the right use of their reason, and foolishly to display the banner and colours of their own shame.  
Little remembering that Anacharsis said, that the first draft quenched thirst, the second nourished, 
Plutarch.  the third made men drunken, but the fourth made them stark staring mad.  
And little regarding to imitate the example of Cato Utican, who used to drink but once at one meal. 
Idem in vita Cato, Vticam. pag. 770.   
Or the saying of Aristotle, who affirmed that three things changed men's natures, to wit lordship, women and wine, and little respecting, 
Pro. 20.1.  and less believing the true and the wise saying of King Solomon, that wine is a mocker, and that strong drink is raging, and that whosoever is deceived thereby is not wise.  
Nor hearkening to his advice, 
Prom. 23.  when he counseleth thus. Look not upon wine when it is red, and when it showeth his colour in the cup, or goeth down pleasantly, for in the end it will bite as a serpent, and hurt like a cockatrice, 
Grafton. 179.  and so did it hurt Hardicanutus king of the Saxons, within this land, who died whilst he was carousing immoderately at a marriage feast, 
Theat of God's iudgm.  and so did it hurt Anacreon the drunken poet, who was choked with the husk of a grape: whilst he was swallowing down his superfluous boles of wine.  
To preventsuch immoderate bibbing and swinish quaffing, the Grecians had censors of their cups.  
And the Helvetians permitted not any man to drink unto his friend, lest some occasion might be thereby offered to make men drunk. 
Grafton. 156. English Statutes against Drunkenness. 5 E. 6. c. 25. ja. 1. c. 9 4. ja. c. 4.5.7. jac. c. 10.   
And Edgar king of the west Saxons commanded cups to be made with pings and other marks, beyond which it was not lawful for any man to drink: far different was that temperate and good kings practise, from that of the Emperor, Tiberius Claudius Nero, who (in a common scoff for his excessive drunkenness) was nicknamed and called Biberius Caldius Nero.  
But leaving this odious and abominable vice of drunkenness (as unworthy of further labour of my pen, 
Drunkenness.  I now do advise and counsel you to take a brief survey of temperance, 
Temperance.  as of a virtue, which far exceedeth the large limits of all praise, because (with sobriety and contentedness, she will moderate and season all your deeds and actions whatsoever.  
For if prosperity do advance you to higher promotions, dignities, offices, or favours, than you can either well deserve, or reasonably expect, she will instruct you, not to wax proud therewith, as the crow did when she was made fair with the plumes and feathers of other birds, but was left naked and deformed when (for her pride's sake) every bird had from her taken her own feathers.  
And if adversity do invade you, she will teach you (like a valiant soldier, and as a resolved man of war) to keep her from you (with courage) at the spears point.  
And if you cannot choose but become a prisoner unto misfortunes, she will then instruct you with patience, to endure your pain, and joyfully to hope for better hap, as Socrates did, who never altered his countenance for any chance, were it good or were it bad.  
If you be addicted to honest love, she will enable you (with sound reason) to make your choice, and (for her virtues without wanton lusting) to love her whom you have chosen, and if you cannot obtain such fitting and such pleasing favours, as you sue for and do deserve, than she will advise you (with modest discretion) to unlove her from whom you can get no exchange of love.  
And if you be injuriously wronged by a wrangling or by a froward Nabal, 
1. Sam. 25.  by temperance you shall be persuaded mildly to pass it over, and not to be thirsty of revenge, she will persuade you in your diet to avoid excess for your health's sake, as Lycurgus, Pompey, and as Crassus did.  
In your apparel to be neither garish nor vile, but to be in the mean. In wealth not to be prodigal, nor in sparing to be miserable. In your pleasures, not to be wanton nor Stoickly to pass by them, without taking notice of them. In great attempts not to be foolishly desperate, nor sheepishly fearful.  
She teacheth us (if we be beautiful) to think that we are but comely, and if we be not well favoured. She than informeth us that by our inward virtues, and good qualities, we are shaped and framed according to the similitude of God himself.  
If we be strong and lusty, she telleth us that we must make a gentle use thereof, because we shall be weak.  
And if we be weak and feeble, she than adviseth us to hope for health and strength again: she persuadeth us not to be angry without a cause, and not to be furious, though a just occasion be offered.  
If we be at liberty she commandeth us (for our own good) to use it well. And if we be in captivity, she nurtureth us patiently to expect freedom and deliverance from all those troubles.  
When we have overcome others, she teacheth us to overcome ourselves (which is a greater victory and conquest than all Alexanders were) for though he oftentimes overcame many nations, yet could he seldom overcome himself.  
In punishing of offences, she informeth us not to be too remiss nor too severe.  
If any noble and worthy act be by us performed for a private good, or for public honour and profit to the common wealth, by temperance we are schooled to crown it with our praises, without assentation or base flattery.  
And if a well intended action be not seconded with fortunate success, she than teacheth us not to accuse the attempter thereof without reason or cause, but modestly and kindly to impute the defect of speeding to the truth itself.  
Temperance is never without measure, she prescribeth bounds and limits unto happiness, and by her mediation, she maketh such as be fortunate, to be more mighty and more strong.  
She showeth us the way by courtesy to be reconciled to our enemies, and to regain them to ourselves, and with mutual respects to enlarge our faith and hearty love to our worthy friends, she craveth nothing to be repent of; she is not immoderate in her desires, but submitteth all her affections unto reason, if she love riches, she useth them well, she is not perplexed, not vexed for the want of them. And if she lose them (having once had them) she is not without measure grieved thereat.  
It is not therefore (my son) so praiseworthy to be borne fair, and beautiful and comely, as it is to be made comely, beautiful and fair by this noble and heroical virtue of temperance.  
Seek her therefore as a pearl of inestimable price and find her, though with much travel and pain; for in her company there is contentedness and much joy.  
And when you do possess her, let her not go from you, but keep you only unto her, as long as you have days to live. 
Humility.   
And to the end that you may have the more pleasure in her company, 
Prou. 11.2.  let humility be her hand-maiden to attend upon her, for God giveth grace unto the humble, and with such as are lowly there is understanding and wisdom. 
Ps. 37.11.  Meek men shall possess the earth, and have their delight in the multitude of peace, an humble man treasureth up love, and is daily enriched with many friends.  
If misfortunes do violently run towards a man of an humble spirit, they will pass by him, and will not hurt him, for he resisteth not but (lying on the ground) can take no fall. Humility overcometh such as are otherwise invincible, and raiseth such unto great honour as were of a mean estate. An humble man is fast moared in a quiet haven, where he is free from tempests and careless of all storms, he feareth not the displeasures of potent and of mighty men, because he will not provoke the least and the meanest unto wrath, he striveth not with his superior, nor scorneth the society of his inferior, he exalteth not himself because he is learned but is always more desirous to hearken then to speak.  
He magnifieth not himself by reason of his riches (because they are not permanent, he boasteth not in his strength, because old age or sickness can make him weak, he is not confident of his health, because he may quickly be diseased.  
Finally in his own reputation he is not such a one as he is indeed, 
Barland Aphoris. 1 51.  but he is lesser than himself, yet greater than he who is great in his own eyes. It is not true humility for a man to reverence his elders, nor to dignify his superiors, nor with good respects to reckon of his, equals for this is rather to be deemed and esteemed a duty, but to prefer before himself such as are honest and virtuous (yet in estate and in degree are lower and inferior unto him) this, and none but this is true, and absolute humility.  
A bucket before it can be filled withwater, must descend into the well, and men by humility, and with humble spirits must first descend into the lowest rooms of their meek hearts before they can be truly wise.  
 nemo te evertat cadas sponte, that no man may be able to throw you down, fall of your own accord.  
Be humble that no stout stomach may find any occasion, or have any power to make you lower than you will make yourself to be, so shall your humility raise you with more assurance of continuance than ambition or pride can. Solomon saith, 
Pride. Peru. 29.23.  that a man's pride shall bring him low, but that the humble in spirit shall enjoy glory.  
This was approved (by woeful experience) to be true by all the famous and most renowned Cities in Greece, every one of them proudly contending against the other (by force of arms) for pre-eminence and sovereignty, by means whereof all of them in a short time were by their enemies ruinated and subverted. 
Nunc seges est ybi Troia fuit.   
The ambitious and unbounded haughtiness of Caesar was the cause of the wars in Rome, & Pompey's pride weakened the Romans strength, and hastened his own death, for ambitious minds make great men to attempt many desperate things, and they are dangerous in the common weal. The prophet David telleth us, 
Ps. 18.27. Ps. 31.23.  that the Lord casteth down the proud looks, and that he rewardeth abundantly the proud doer.  
Before destruction (saith he) the heart of a man is haughty. 
Ps. 18.12. Dau. 4.  So was Nebucadnezzers' heart before he was cast from his princely throne, and compelled by the sentence of God to eat grass in the field like a beast, for the space of sevenyeares, until that by his punishment he acknowledged God, and became humble.  
And so was Hamans' heart, who (being glutted and surcharged with those unspeakable honours which were unworthily and without just deserts conferred upon him by Ahashueroth the king, 
Ester. 7.  was hanged upon his own gallows at the same time, when (in his malice and in his pride) he intended to have insulted wickedly upon the death of Mordocai, and upon the bloody massacring, and murdering of God's people the jews.  
And sowas Absoloms heart, 
2 Sam. 18.  who (in his pride) traitorously and against nature affecting his father's crown & kingdom was in his flight suddenly hanged by the hairs of his head on a tree, 
2 Regum. cap. 18. et. cap. 19  until his body was pierced through with three spears, by joab his mortal enemy. And so was the heart of Senacherib who (trusting in his own strength) and in the multitude of his men of war) impiously and proudly blasphemed the great name of the living God, but was (forthwith) plagued with the loss of the greatest part of his huge army, & not long after was murdered as he sacrificed in the temple of Nisroch his God, by Adramelech and Sharezar his own sons.  
And so were the proud hearts of Cesar who (in his ambitious humour) scorned an equal, and of Pompey who (disdained to admit of any superior) until Pompey was compelled by Caesar to fly into Egypt where he was treacherously slain by his false friend, 
Sledan. 31.  and that Caesar was by Brutus and Cassius assaulted and murdered with penknives in the senate house.  
And so was the heart of that monster among men; Caligula, who caused the Gods of the Grecians to be brought unto Rome, where he himself wore their ornaments and crowns, and would be adored as a God. And so was the heart of the proud wife of the Venetian duke, named Dominico Seluio, sister to Niceforus the Emperor, 
Historia Italica.  who used ordinarily to wash her body in baths made of the dews of heaven, but was (before she died) choked, and poisoned with the noisome stench of her own rotten and putrefied flesh.  
You may read that the Grecian monarch used the dining table of Darius the late monarch of the Medes and Persians (being all made of beaten gold) for his footstool as he sat at meat.  
And that Pope Alexander the third, 
Harim Schedul. 102.  proudly treading upon the neck of the first Frederick abusing & perverting the attributes of our Lord & Saviour jesus Christ, & converting them by way of application to his own pride, said with king David (but with a wicked meaning) Super Aspidem, et basiliscum ambulabis, et conculcabis Leonem et Draconem: Thou shalt walk upon the Asp, and basilisk, 
Ps. 91.13. Harim Schedul. fo. 192. Sledan. 83.  and shall tread the Lion and the Dragon under thy feet. Did not Pope Gregory the seventh, compel the noble Emperor, Henry the fourth (in the depth of an unseasonable winter) to attend, and to wait at his gate barefooted, by the space of three days, before he would give him any audience, and absolve him, being excommunicated, because he had conferred bishoprics on divers men without the Pope's leave or consent (according the old and ancient rites, privileges, and customs of the Empires.  
These and such like monstrous effects of pride, do make men (in their own eyes) to seem to be immortal Gods, when as (indeed) they are no better then reprobate fiends, and incarnate devils, and (instead of being famoused for many virtuous qualities) to be infamed with perpetual ignominy and shame.  
For like as a planet, by how much the higher it is, by so much the more slowly it attaineth to the full compass of his sphere, so by how much the more a proud man is elated and puffed up with vain glory and ambition, the further off he is from his end, which is, or aught to be, God: as it appeared by Lucifer and his bragging angels, who (in their usurping pride) coveting and desiring to be Gods, were suddenly cast down from heaven, and transformed, and changed in to hideous fearful and loathsome hags of hell.  
Therefore (my son) you must be wary that you climb not too high, lest (the boughs failing you, by which you strive and struggle to ascend) you fall down flat unto the ground, unable and hopeless to arise any more.  
If you carry greater sails than your barks can bear, you shall undoubtedly be drowned in the high seas of your own pride.  
When pride possesseth a man's heart, it poisoneth the whole man, like as a devouring canker (having festered and putrefied one principal member) quickly by degrees destroyeth the whole body.  
There is no calamity which (in the end) is not a familiar companion with haughtiness, and with pride.  
Neither is there any felicity or happiness that can make him truly blessed, that is proud, and of an ambitious mind. 
Pag. 18.  Diogenes Lacrtius in Solon's life reporteth, that when Croesus' the great and rich king of Lydia, had proudly appareled himself, in the finest, fairest, and most costly silks that could for any price be procured, and when he had decked and embossed his body with the richest ornaments of pearl of gold, and of precious stones which he possessed, and had with pompous majesty, seated himself in his advanced royal throne he then demanded of Solon if (in all the course of his life) he had ever seen and beheld so splendent and so fair a sight, to whom the grave and wise Philosopher (mildly reproving and reprehending his vanity and pride) made answer, yea for that (quoth he) cocks, hens, pheasants, peacocks, partridges, and such like birds are more gloriously clothed and covered with their own fair and beautiful feathers, but thou (quoth he) art varnished & over-florisht with the excrements & counterfeited colours and riches of other creatures.  
A proud man's mind never taketh rest, for when it is least occupied, it than builds castles in the air.  
But an humble man knoweth, 
Humility.  that no man can attain unto happiness, but he that is lowly in his own heart, for like as the highest soaring Eagle cannot be fed, except she do descend from the skies, and fall upon the ground, so no man (of what estate or condition soever he be) can be happy, either in this life, or in the life to come, except he be humble and lowly, and leaving the height of his proud and ambitious conceits, do behave himself humbly both towards God, and also towards men. In a word know this for a truth & surety, that this monstrous and wicked sin of pride, draweth down from heaven, God's judgements and his vengeance upon man.  
And therefore seeing it must be hated with a perfect hatred, seeing it is most assured in the end to receive a shameful fall, come not near unto her, for she is as infectious as the plague, be not acquainted with such as (through their pride and ambition) have heads which are lighter than their hats, but (contenting yourself with your own estate, 
Self love. Boasting.  and living decently within the bounds and limits thereof) do you endeavour by honest means, void of pride, to advance it when and as God will.  
And (in any case) be not in love or liking with yourself, nor with your own conceits, neither do you relish too pleasingly your own actions and doings, but rather frame them discreetly, to be such as that others (having just cause) may speak well of them, and commend them, for nothing soundeth more harshly in a wise man's ears then a man's own praises, vainly proclaimed with his own tongue, Laus propria sordet in ore. Endeavour yourself and bend your courses (rather for the practice of your virtues, than (for the vain boasting and tattling of them by yourself) to be esteemed and commended: Frustra enim de radice gloriatur, qui nihil adfert nisi folia, it is an idle thing to praise, and to commend that tree which bringeth forthno fruit but leaves.  
It was Narcissus his vain folly, to drown himself, being in love with his own watery shadow.  
And many men do foolishly vanish quite away, as shadows do without merit or remembrance, because they do more affect to be well spoken of, then indeed to do well.  
Virtus in actione consistit, the true honour of virtue consisteth not in the only speculative knowledge and contemplation thereof, nor in boasting tattling and idle talking, but in exercising of virtue, when she is known.  
For like as a barking dog doth not often bite, so he that babbleth overmuch of himself, doth seldom put in practise any thing worthy of praise and commendation, the deepest waters do glide and pass away with the smallest noise, & a wise man is most silent, when he deserveth best.  
Converse not with such as (relating wonders of themselves) will strive to persuade you, that they have out whetstones insunder with their knives, and that (with one word or with a stern look) they have compelled an boast of armed men to fly before them.  
Credit me, no wisdom can proceed from such boasters, leave them therefore alone like unto windmills, upon the mountains of their own vanities, to be turned about with every blast of wind of their own praise.  
Next unto these (My son) my counsel is, 
Courtesy. Gentlentesse. Affability. Clemency. Humanity.  that you be courteous, affable, gentle, and familiar in all your carriage and behaviour, unto all such as do either keep you company, or crave your help. For none other qualities than these, can more commend you to your friends, nor make you to be better respected among your foes, because they do bind your well-willers firmly to your friendship, and (in some sort) do procure wonder and admiration in your enemies, when they shall see, and perfectly understand, that the mildness of your nature (though perchance provoked) doth neither incline to anger nor to revenge, but rather unto a fair invitation to reconciliation, and unto love.  
We may easily observe, that like as a generous (though a proud) horse is sooner turned about with a gentle, then with an hard or a stubborn bit, so many men's natures (though fierce and hasty) are notwithstanding sooner reclaimed from rage and fury, by the courteous disposition, and gentle humanity of those with whom they do contend, than otherwise they would be by their asperity and stoutness of their stomachs to command. 
Peragit tranquilla potestas,  
Quod violentanequit.   
Clemency and gentleness have sooner freed some besieged Cities from sacking, from spoiling, from fire, and from the sword, than policy or strength, or skill in arms could do.  
The strong and the tall oak that proudly confronteth the boisterous and the wherling winds, is sooner overthrown and tumbled to the ground then weaker trees, and lower shrubs are, which make no resistance for want of ability and strength.  
If a ship sailing on the seas, should stem both wind and tide, she will be in great hazard and peril to be drowned. And if bitterness and rough conditions be opposed against the violence of hasty spirits, there will be no pleasing peace, but rather a beginning of perpetual mutinies and of jars.  
Soft clay maketh strong and hard walls, and courtesy (mitigating other men's wrath and furious passions) doth both gain them and retain them for kind and for hearty friends.  
By courtesy and humanity, all societies among men are maintained and preserved, Societas enim nihil aliud est quàm amica hominum inter se coniuncta familiaritas, society is nothing else but a mutual & a reciprocal exchange of gentleness, of kindness, of affability, of familiarity, and of courtesy among men. In histories we may read that Antonius Pius the Emperor was singularly beloved of all men, because he was affable and friendly unto all.  
And that Theodosius was so familiar with his subjects that he seemed only to differ from them in the fashion and in the worth of his apparel.  
And trajan (the Emperor) being on a time demanded why he was so familiar with his subjects, made this answer, that a king ought to be unto his subjects such a one as his subjects ought to be unto him.  
Clemency in a man, may (in some sort) be compared to the love of God towards man, for as God (loving us) satisfieth and filleth us with all good things, so a man that is courteous and gentle, and beautified with Clemency and kindness towards his friend helpeth him in what he is able, and standeth him in steed, when he may do him any good. Humanity pardoneth without suit or much entreaty, such things as (among friends) are now & then unwittingly or unwillingly committed and done amiss, and spareth to give judgement, when it seethe and knoweth that grief and sorrow is conceived for an offence, it pitieth where it may justly correct and punish, and it gaineth by mildness where by severity it may strike.  
Therefore let these fair and pleasant flowers, be the primroses in your garland, set this rich jewel in the front of your brow, that others (beholding it and taking perfect notice of so fair a sign) may voluntarily repair to you as friends, and be kindly lodged in your love.  
So shall your well-willers be many, and your enemies very few, your friends expectation shall be answered, and yourself be pleased in the fruition of their company and good liking.  
Unto courtesy and to those other virtues, 
Patience.  you must join patience, which deserveth no less to be commended and embraced then the rest, because none other virtue is so good a preservative or so sovereign an antidote against injuries received, and adversity to be endured, as patience is, for if a man be wronged by his friend, she maketh him to banish anger, and telleth him, 
Anger.  that in forbearing to revenge, he is truly valiant, who can suppress and discreetly conquer his own rage.  
She telleth him, that anger is an infallible argument of small courage, and that it is an ardent, and an eager appetite to revenge, and that no revenge is free from its own proper danger.  
She telleth him, that an angry man is (for a time) a mad man, and that he must therefore give place unto wrath whilst it runneth and passeth by, according to the Poets wise instruction, when he saith Currenti cede furori.  
She telleth him, 
Silius Italicus.  that whilst a man is furious, and with anger ranging, he wanteth the use of reason, whichshould be the director and the guide of all his passions, and that an angry man may sooner repent then amend what he doth amiss. And that it is more praiseworthy to pardon, then basely to revenge injuries and wrongs.  
She presenteth before your eyes the example of the impatience of Coriolanus the great Roman, 
Plutarch in vita Coriolani.  who used to be so angry, that he was senseless, until he did revenge.  
And teacheth you, 
Idem in vita Marcelli. pag. 319.  how much more commendable the patience of Marcellus was, who being falsely accused of many faults to the City of Rome & to the senate there, by the Syracusans, whom he had conquered, & having cleared himself of them all, was notwithstanding so patiented, that he not only remitted their wilful offence and great ingratitude, but procured (of his own accord) a confirmation from the senate, that they should enjoy their own laws, liberties and customs, according to a former grant which he had made unto them in that behalf, 
Idem in vita Polopid. pag. 299.  the like courtesy was showed by Epaminondas to the Thebans, when he had cleared himself of such treasons, as by them were falsely objected against him, and laid unto his charge. And of Marcus Antonius it is reported, that the greater misfortunes that did befall him, 
Idem in vita Antoniuses. pag. 919.  with the more constancy and patience he did endure them all.  
This is a principal effect of true patience, 
Adversity. Afflictions.  that if adversities do with rage and fury rush in upon a man, she instructeth him to bear them patiently as a burden imposed on his shoulders by God himself, it telleth him that God chasteneth every one whom he doth receive, 
Heb. 12.6. 1. Cor. 10.13.  and tempteth no man above his strength, and it teacheth him to know that as little children seem to be banished from their father's houses (but are not) when they are put forth to be nursed, but being grown to riper age and strength, are joyfully received & entertained as members of their father's families, so a repentant sinner (when he is tried with any tribulation or affliction for his soul's health) seemeth for a time to be cast out, and to be exiled from the love and presence of his most gracious and good God, but he is not, for when those afflictions and those crosses have begotten in him a true confession of his sins, an hearty repentance for his transgressions, & an amendment of his wretched life, he is then received again by his father and good God, and by him acknowledged for his child, as by the history of the prodigal son it appeareth luke. 15. Patience persuadeth men quietly to endure their trials, and easily to support their adverse fortunes. 
Reason's persuading to pavence.   
Either because there was no possibility that they might be avoided, or else because they have deserved that cross and punishment, and more, or else because adversity and affliction (sooner than ease or prosperity) will draw them to the amendment of their sinful lives.  
Or else because by them they should be seasoned for better fortunes, or else because (if their afflictions be but small) they should thereby be persuaded, yea thoroughly resolved of God's favour, and of his love towards them, who hath not so grievously, and in that heavy measure corrected them, as he hath punished other men.  
And if they be great & burdensome, that then (through repentance) they shall in the end be recompensed with much joy, and be rewarded with unspeakable gladness in the world to come.  
These and many more be the sweet and the comfortable fruits, which (with a liberal and an enlarged hand) patience poureth into our bosoms.  
It is written, 
Diogenes Laertius. 197.  that Diogenes the Cynic used instantly, and with much importunity to crave and beg rich gifts of the statues and pictures of Noble men, of Princes, of Kings, and of Emperors (which long before were dead) because he would exercise his patience in not obtaining of such things as so earnestly he had sued for. 
Jdem. pag. 59   
And that Socrates was so patiented, that being immoderately and immodestly chidden and reviled by Zantipe (his cursed and froward wife) he quietly went out of his doors, to free himself from the hearing of those domestical chide, but as he sat under his window, he was filthily polluted and defiled with urine, which in great abundance, she powered upon his head, whereat he smilingly and mildly jested without choler or anger in this quiet and merry fashion, I knew (quoth he) that after so great a thunder, a shower of reign would fall.  
You see therefore that a patiented man (if he cannot with mildness prevent it) endureth (without anger or desire to revenge) as much injury and wrong, 
English fugitives.  if not cruelty, as the worst inventons of his enemy's can●● add unto the extremity of their hatred.  
He will not bend his own bow, though himself be in hazard to be shot quite through. But if he may peaceably and quietly prevent, or avoid his own danger, he than breaketh in sunder the darts, and plucketh out the teeth of anger, of rage, and of fury, that they may do no harm.  
Seeing then that patience will not be servile or slavish unto anger, nor to revenge, but will rather contend and strive by meek sufferance to prevent, or to bear such future mischiefs, as rage and hasty fury cannot avoid, let her be entertained by you as a friend that always bringeth with her contentment, 
Contentment  without which riches and honour, and pleasure (men's chiefest darlings) and all things else will be as unwelcomed, as water is into a ship, and will sound no better than music out of tune, nor taste any sweeter than bitter pills, which sick men (against their stomachs) are enforced to swallow down. And thus (my son) I having briefly discoursed upon these former qualities, Liberality shall be the next virtue which I will commend unto you for her own sake: 
Liberality.  but cannot commannd you to put her much in practice, because your means are small.  
Yet do I wish you to understand, that such is her comeliness and beauty, that it cannot be discerned, but in a fair and in a large glass.  
That her mind is so noble, and truly generous, that she is only familiar with men and women of good ability and of good worth.  
That she is strong as a Lion, and so powerful, that at her pleasure, and when she listeth, she can throw down huge and mighty gates of brass.  
That Cities and countries, and kingdoms, and Empires, are subject to her command, that she discovereth secret things, and understandeth Princes counsels.  
That she compelleth the fiercest and the stoutest enemies to stoop, and to become captives at haet beck. And maketh weak armies to prevail against such as are puissant and very strong.  
Without liberality, a rich man cannot establish his estate, nor purchase fame. Neither can poor men (without her) receive such relief and comfort as their necessities do require.  
Without liberality, charity soon waxeth cold, and worketh not by love. Without her, arts & sciences are laid asleep with ignorance, that ugly monster, as Og the king of Basan was with his cruelty and tyranny lodged in his iron bed.  
Without her peace cannot long continue, nor wars be waged with good and fortunate success.  
Liberality resembleth and representeth God's bounty, in being open handed to such as want and stand in need of help, she teacheth rich men rightly to use their riches which they possess. And true liberality doth principally consist in these things. 
Eight rules in Liberality.   
First that we give that which is our own, and not that which belongeth unto another man, for otherwise we shall no less offend then thieves, bribers, and extortioners do, who practise their unconscionable villainies thereby to enable themselves to be charitable unto other men who stand in need of help.  
Secondly, that we give not where nothing is deserved for it argueth a great defect and scarcity of discretion, to be bountiful to an unworthy man.  
Thirdly, that in giving we do proportion our gift with the merit and desert, for proportion in all things (especially in the practice of liberality) is carefully to be respected and observed.  
Fourthly, that in giving we do observe a fitting and a convenient time, for he which giveth not, when by his gift he may do good to the distressed party, upon whom he purposeth to extend his bounty, cannot at any other time benefit and pleasure him, as he intendeth by his gift to do.  
Fiftly that (though upon good desert) yet we give not so much, that by the large extent of our liberality our own families be wronged and do want, for he who is not careful of those whom God hath committed to his charge, is worse than an infidel, and hath denied the faith.  
Sixtly, that we do not give in hope to receive again for it is a more blessed thing to give then to take.  
Seventhly, that we give with a ready and with a willing mind, for Hilarem datorem amat Deus. God himself is well pleased with a cheerful giver.  
And lastly, that we give not any thing to, and for a wicked end and purpose. Finis enim beat exitum, the end of our liberality must be honest, for otherwise we cannot be truly liberal. Now as every one that worketh upon timber is not a cunning and a skilful Carpenter, so every man or woman that giveth gifts is not rightly and indeed liberal, for if his gift be not approved and warranted by all these former observations, than it is not the effect, or the fruit of liberality, but of prodigality, and it is rather disgraceful then (in any sort) praiseful or commendable to the giver. And we must know that liberality is attended with two extremes, that is to say, 
Prodigality.  with prodigality and with covetousness.  
Prodigality exerciseth herself about superfluous expenses and needless gifts, 
Covetousness.  and covetousness greedily heapeth and hoardeth up all which she can scratch and gripe, not communicating her fortunes with other men, no though they stand in great necessity and in need.  
The former of these two is in excess, and the latter of them is in defect, the former hath a fair show of virtue, but the other hath none at all.  
Of prodigality it shall not be needful to discourse further, or to dilate more, for (in a word) he is not truly liberal, but riotous and prodigal, who performeth not all those former recited requisites in giving.  
But of Covetousness some what shall be spoken, 
Covetousness.  because I have a longing desire to make her loathsome and odious unto you, whom most men so affectionately do love. 
Col. 3.5.  She is a Species or a kind of idolatry (as the Apostle Saint Paul doth testify) because she persuadeth her vassals, and her slaves, impiously to adore money and riches, as their God.  
A covetous man shutteth his eyes against all others, and openeth them only to himself.  
His hands are always fast, when they should be stretched forth to give bountifully unto other men. He doth all things for his own commodity and gain, and nothing, by which he may be beneficial to his friend.  
He leaveth no stone unremoved, if by his travel, and by his toil he may augment and increase his store. All is fish that cometh into his net, and he careth little, by what means his substance is enlarged, so that his estate be advanced thereby.  
A covetous man is never satisfied, nay he is always needy, and his thirst after riches is never quenched, he supplieth not his own need with those things which he possesseth, but as in the extremity of laughter there are some tears, so in a covetous man's greatest store and plenty, there is scarcity and want: Nam avaro tam deest quod habet, quam quod non. A covetous man wanteth aswell that which he hath, as that which he hath not, he entertaineth none but such as do bring him gain and profit, commending the poet's opinion, when in a covetous man's behalf he saith thus.  
Si nihil attuler is, ibis Homere foras.  
If empty handed thou appear,  
No welcome guest thou canst be here.  
His labour to gather wealth and riches is restless, his care to keep them is boundless, and his sorrow (if he chance to lose them) is endless.  
If any thing be taken from him, he thinks he hath lost his soul, and if any thing be given to him, he prizeth it at a greater value than his life. If he be overladen with silver and with gold, he saith his burden is too too light.  
And though nature be (of her own disposition) contented with a little, yet a covetous man imagineth that he can never have enough. Nunquám satiatur avarus.  
The more that he hath, the more he still desireth, his eyes are never satisfied, his hands are never filled, his heart is never contented with the too much abundance of his wealth, a covetous man is compassed round about as a ship is oftentimes with craggy rocks, and at length he is dashed against them to his destruction, as she is against those to her utter ruin.  
And like as the moon, by the interposition of the earth betwixt her and the Sun, suffereth an Eclipse, so a man (when covetousness intrudeth betwixt his God and him) is deprived of his heavenly grace and is dead to all good works.  
For like as a sponge licketh and drinketh up much liquor, but giveth none forth again, except it be strongly pressed & bruised: so a covetous man heapeth up much riches and great treasure, but departeth not with any to supply and to relieve the distressed necessities of such as want, and do stand in need, until that by death it be wrung and wrested out of his fist.  
And like as a goose will only disclose her own eggs, and not those which are laid by other birds: so a covetous man will not do any good but only to, and for himself.  
Pliny writeth of a kind of Eagle, who (having one clawfoote and the other flat) is armed and provided, 
Bercho. Reduct Moral. 178.  and useth to take her pray both upon the water, and upon the land also. Such a devouring Eagle is a covetous man, who (both by land, and by sea, by good means and by bad, by right and by wrong) scrapeth and scratcheth wealth and riches together, and poureth it by heaps into his own bosom, though in so doing, he do rob, spoil, and undo others. 
Caesar's Comment.  Caesar in his commentaries doth report, that Scipio Affricanus was so covetous, that to increase his wealth he rob Churches, Temples, Statues and the rich sepulchres of the dead.  
And Arthipertus king of the Lombard's flying from Asprandus (his enemy) was so heavily loaden with gold, 
Descriptio Italiae. 20.  that swimming over the river Tesino to save his life, he was miserably drowned by reason of the weight and ponderousness thereof.  
Pontanus in his Book of liberality, 
Theat. Mundi. 98.  maketh mention of a Cardinal named Angelot, who was so basely wretched and covetous, that almost every night (when his bed should have contained him) he used (in the darkness of the same) to go secretly into his own stable, and to steal away from his own horses, such provender as by his horseman was given to them, by means whereof his horses became feeble, faint, and very lean, whereat the horseman much maruaeled, because he supposed their allowance to be liberal and large, and fitting to have made them fat, wherefore he watched one night privily in the stable, to make a trial whether any these did there practise his skill or no, and at length the Cardinal (according to his manner and custom) came in at his own secret door, and performed his nightly task, in taking his horse's allowance from them, but the horseman (perceiving that a thief was there, and not knowing who it was) with a stiff and strong cudgel so guirded, and laced the back and shoulders of his covetous master, that in the end (to free himself from that unexpected entertainment) he was enforced to confess his fault, and very shamefully to bewray himself. Such and so vile and base is the wretched nature of a covetous man, that it maketh him to forget himself, and to commit such things as are unseemly and vile, any it maketh him to do any thing, be it never so uncharitable, and be it never so wicked and ungodly.  
Therefore (My son) though the weakness of your thin purse will not suffer you to be liberal, yet let your generous and free nature teach you to hate and detest covetousness, because she will strive to alienate your affections from virtue, as an harlot doth the best love of a woman from her husband.  
The next thing which you must principally, 
Playing. Dice and Cards.  and with an extraordinary care shun and avoid, is playing at cards, and at dice, because (among many others) these inconveniences, nay these mischiefs do especially proceed and flow from such gaming, and from such play.  
First of all, the expense and loss of time, which (indeed) I may truly term to be lost, because no time can (almost) be worse spent, 
Time.  then that which is vainly consumed in such foolish sporting. And if we could (with a judicious eye) behold how precious and how invaluable a thing time is, we should then think, nay we should then know our fortune to be very bad, to lose time, though we were (otherwise) assured to win all whatsoever we played for.  
Fugit irrevocabile Tempus, time which is past, and gone away, cannot (with millions of gold and of silver) be recalled to our presence, no, not with the price of a whole world. It is commonly said, that Tempus est edax rerum, time is the consumer and the devourer of all things. But a busy gamester falsifieth this position, for by his unthriftienesse, he is the devourer of time itself.  
Another mischief, which gaming doth produce, is an increasing of a greedy desire, in such a gamester, not to recreate and to refresh, but to tyre & weary out himself, with the continual use of that vain exercise and sport, every minute of time, so being spent, increasing in him a greater delight, and a more longing appetite to spend more and more time therein, as men diseased with the dropsy, by drinking much, do augment their desire to drink, and to drink again.  
Another mischief proceeding from playing at dice, and at cards, is covetousness, which animateth a gamester, greedily to desire that money which rightfully doth belong unto another man, not contenting himself with the sweet enjoyment of his own; and this kind of covetousness exceedeth, and is much worse than bribery, extortion, and usury, for these three do offer, or do give to him that payeth, some kind of recompense for his money (either in show or in substance) but he that gaineth another man's coin by play, affordeth him no amends nor valuable consideration for the same, but rather (in some sort, like to a cunning and to a crafty thief) he robbeth his friend (by a deceitful skill without violence) of his money, which might supply his wants, and do both himself and others good.  
The next mischief which is begotten by gaming and playing at cards, and at dice, is discontentment and disquietness of mind, for he who looseth his money, forthwith grudgeth at, and condemneth his unadvised folly, adjudging himself to be worse than a fool, because he might have kept his money if he had been wise. And from this difcontentment, and from this disquietness of mind, ariseth want of sleep, contempt of honest mirth or carelessness to converse with honest company, a melancholy disposition which hatcheth, and fostereth bad conceits and many more inconveniences, besides which myself (not being such a gamester) cannot (for want of evil experience) repeat and name.  
The next mischief which springeth from gaming, is a sullen and a secret murmuring, which he that looseth doth inwardly conceive against his cogamester (yea though he be his well-willing & his familiar friend) weakening thereby his love towards him, and scarcely reputing him to be such a one as he is indeed. Because in gaining from him his money, he leaveth him (sometimes) penniless, and subject unto many wants, which (in truth) he should not do.  
Again, evil fortune in gaming, maketh most men (using it) to be impatient, yea (in many men) it breedeth a kind of frenzy and madness, which transporteth them into a blasphemous kind of swearing, whereby the cares of goodmen are displeased, and Gods hands are stretched forth to punish and to correct (with great severity) such as (so grossly do offend. 
A Rule.  Therefore among wisemen, this position (as amaxime or a principle, not to be disputed of) doth firmly hold, that in providing of trifling things, tending to our convenient repose, and honest recreation, the charge in providing of them, must be small and trifling, and answerable in due proportion to those merriments and sports. Seeing then that all play and gaming (if ever it be used) ought to be practised as a trifling sport, for none other end, but only to recreate our defatigated and wearied minds, we ought (if we will be accounted wise) so to proportion the money for which we play, that in winning or in losing we be recreated, not grieving others with our too much gain, nor vexing ourselves, by reason of our pinching loss.  
Neither must we show ourselves weak and unwise, if adverse fortune in gaming do tempt us unto anger, by blaming and reproving the dice, or cards, and threatening to cast them into the fire, as if they knew in what sort we were wronged, for if we will repute and account him to be over angry, who looking in a true judging glass, with a confidence & an assured hope to see therein a fair visage of his own, and perceiving it to be fowl or evil favoured, will therefore break the glass, imputing it to be the author and the occasion of his deformity or foulness, when as (indeed) the blemish is in his face itself, then must we needs think him to want a great measure of true discretion, who (if at play he lose his money) will condemn the dice or cards, and threaten their ruin, whenas (indeed) the damage which he receiveth is only occasioned by his own folly, and not in them.  
Seeing then that so many inconveniences, 
Rules for Playing.  and so many mischiefs do follow this kind of play at cards, and at dice (My son) if you use it at all, then use it but for a short time, and very seldom, and for little money, only to recreate your wearied spirits, or for honest company sake, without a greedy desire to gain by it. But for your better and more gentlemanlike sporting and recreatoin, I will (upon mine own experience) commend unto you (above other exercises) dancing and vaulting, 
Dancing. Vaulting.  the former of them putting in to practise, the more soft and delicate, but the latter more strong and manlike nimbleness, and agility of body, & both of them so enlivening both limbs and spirit, that they do make them the more apt and able in cases aswell of pleasure as of necessity, to perform what shall be expedient and convenient, the former of those two, best beseemeth the hall or the dining room, to pass the time for honest recreation sake, and for modest mirth to the good contentment of such as are actors or beholders thereof, but oftentimes may vaulting stand you in better steed abroad, when your life may be in peril or in danger.  
I like not that dancing which maketh a man either lascivious or proud, 
A rule for Dancing.  for such an abusefull use thereof serveth as a bawd to an haughty or to a wanton mind, neither is the praisable exercise of vaulting to be commended, 
A rule for Vaulting.  if the actor do either immoderately affect praise or if he do thereby hunt basely after profit and filthy gain, 
Rules for both.  but both those two, I mean dancing and vaulting, must propose for those chiefest ends, comeliness without Pride; pleasure without wantonness; recreation without self-liking; society without ribaldry; exercise without weariness; and contentedness, without covetousness. 
Another rule.  And if (My son) you list for your recreation, and for your exercise to entertain these two delightful and pleasing qualities, I do advise and counsel you, that in the practice of them you hold a discreet moderation, and a mean, lest that too much violence in the performance of them, do make those sports irksome, which should delight you; and disable your body (by the weariness of your limbs, and by the stiffness of your joints) to act them as you should. Thus leaving you to these as unto your best and chiefest bodily exercises (if they be with sobriety, 
Speech. tongue.  and with a moderation used.) you shall next understand, that it behoveth you exceeding much principally to regard and observe, that your speech and communication be always such, as that the virtues of your inward parts, and of your outward actions may be approved and confirmed thereby, and that no discovery at all, be made of many follies, by the lose and lavish tattling of your tongue.  
For your tongue is the messenger of your mind, and of the abundance of your heart your mouth speaketh, whether it be good or bad, a good man is better known by his talk, then good wine is by the juy-bush. The tongue of a Merchant speaketh of his commodities, of his adventures, and of his loss, or of his gain.  
The tongue of the Physician, speaketh of the natures of herbs, of plants, of stones, and of other creatures, and of the diseases, the griefs the recoveries, relapses, and deaths of his chiefest patients. The tongue of the lawyer maketh mention of his cases, his Quaeres, his demurs, his issues joined, his judgements, and of his clients.  
The tongue of a Soldier, boasteth of his scars of his wounds, of his maiming, and of such strong encounters as he hath had, and as the tongue of these, and of such like do exercise themselves in making mention of things which are most incident and proper to their honest professions, arts, and sciences.  
So the tongue of an avaricious & of a covetous man is never wearied whilst it singeth descant upon his money. The tongue of a prodigal man is bragging of his riotous excess, and of his overmuch lavishness and spending.  
The tongue of an amorous wanton vainly speaketh of his minions and of his drabs, and finally every man's tongue beateth upon the anvil of his own passions. And forgeth such forms and such shapes as are contrived in his own brain.  
The tongue is one of the least members in the body, yet if she be not restrained and governed by wisdom and by good discretion, she will make a man captive and slavish to the greatest woe, and like as the helm of a ship being turned the wrong way, carrieth her quite a way, and dasheth her ribs against the rocks, so the tongue of a man (if it speak evil things) transporteth the whole man unto many mischiefs, and bringeth him quickly unto ruin and destruction.  
Therefore to the end that your speech, your talk, your communication, may be grave, and savour of wisdom and of discretion, you must (in speaking) be careful and well advised to observe these rules and instructions which do follow.  
First that your speech be not lascivious, 
Rules for speaking well.  light and wanton, for evil words corrupt good manners, and looseness of life is first conceived in the heart, next uttered by the tongue, and last of all put in practice by the rest of the members of the body. A man by the wanton discourses of his tongue may do more mischief than he who is (indeed) lewd and dishonest.  
For when a man doth actually transgress against chastity and honesty, he hath few or no witnesses of his sin but he that talketh loosely and with a wanton tongue, refuseth no company, but maketh all such as are present partakers of the iniquity, and of the beastly defilements of his polluted tongue.  
As a Traitor conspireth the overthrow & the destruction of his Lord and sovereign, so a wanton and a lascivious tongue subverteth and undermineth the fame, the honour, and the reputation of his master. Your talk therefore must be sober, modest and cleanly, seasoned with wisdom, and with temperance, if you do effectually desire to be, and to be deemed and reputed for an honest man.  
Secondly, in your talk you must be moderate and sparing, not babbling to others all that you hear or know, in which rule nature herself seemeth to instruct you, because she hath given you two ears, and two eyes, and but one mouth, signifying thereby, that you ought not to speak all that you do hear and see.  
For as a fool is discovered by his overmuch laughter, so an unwise man is revealed by the overflowing of his tongue, the tongue of a common speaker oftentimes breedeth much offence. Nam minùs nocet pedum, quàm Lin quae lapsus: By the sliding and slipping of your foot, you receive not so much harm, as you do by the lavishness of your busy and unmastered tongue.  
The volubility of a smooth tongue is nothing profitable, nor pleasing if it be not circumscribed within the bounds, and within the limits of temperance and moderation.  
A wise man delighteth not in speech which is extended into a prolix and needless length, comprising little matter and little substance.  
A rolling and a tumbling stone never gathereth any moss, neither doth a tattling tongue purchase reputation or merit deserved praise.  
In Multiloquio non deest peccatum, 
Pro. 10.19. Pro. 15 2.  many words (saith Solomon) want not iniquity, the tongue of the wise (saith he) useth knowledge aright, but the mouths of fools do babble out foolishness. 
Pro. 6.17.  A lavish and a busy tongue is one of the six things which God hateth, 
Eccles. 5. 2●  as a dream cometh by the multitude of business, so the voice of a fool is in the multitude of words.  
The tongue of an idle babbler is like unto a sick-man's pulse, which always beateth, but ever out of order, it is also like unto the braying of an Ass, which maketh an imperfect sound without knowledge or instruction.  
The third thing which in speaking must be observed, is, that you be well advised before you speak. For oftentimes many men's tongues do overrun and outstrip their wits. Bias the philosopher held it for an in fallible rule of reason, that speaking rashly without premeditation or advise was a branch of madness. And Xenophon said, that it had repent him oftentimes that he had spoken, but was never sorry for his silence, you must make a door, 
Eccles. 18.25.  and a bar, and a sure bridle for your mouth. And if it be a good point of discretion to look before we leap, 
Not Hist. Libro. 11.  it is an argument of greater wisdom for you to be well advised before you speak.  
Pliny noteth well, that it is long ere those children can go, that can speakk quickly, whereupon Berchorius doth well infer, that such as are hasty and unadvised in their speaking, 
fol. 41.  are slow in doing and performing of any good, you must therefore observe this counsel in your advised speech and speakings, that the same be fitting to the time, to the place, to the person, and to the matter.  
For if your speech be not applied and fitted unto those four necessary, and incidental circumstances, it will soon discover your weakness and your folly; to know when to speak, and when to be silent is great wisdom, and if you desire to live a peaceable and a quiet life, you must see much & hear much, but not speak much, for little said is soon amended, & words vainly spoken can never be recalled & unsaid, it is an absurd folly for a man to speak foolishly, and then by way of sorrow and of repenrance to excuse it with a Non putaram, or had I witted.  
The fourth thing which in speaking must be regarded, is that you slander not another with your tongue, for the tongue of a slanderer is sharper than a sword, and Mantuan saith, that it is, 
Mantuan.  Res male tuta viros lingua irritare proterua, it is a wicked and an ungodly thing to provoke men to wrath with a slanderous tongue for though the tongue (in herself) have not any bones, yet is it able to break more than bones.  
In Ecclesiasticus you may read, that evil tongues have disquieted many, trodden down great Cities, 
cap. 23.  overthrown the houses of great men, brought down the strength of the people, and have been the decay of mighty Nations.  
And Solomon saith, that he who inventeth slanders, 
Pro. 10. Ps. 15.  is a fool, and the prophet David, that such as are slanderers shall not dwell in the tabernacle of the Lord: 
Ps 101.  and destruction is denounced against him that privily slandereth his neighbour.  
What is dearer to a man then his fame, his honest reputation, and his good name, nothing besides his soul, 
Fame.  for many men have confidently been of this opinion, that it is better to die with honour, and in a good report, then to enjoy their lives with ignominy, and with shame.  
For he who dieth and leaveth behind him an honest and a good report, 
joseph. de Antiqu. jud. 156.  in regard of his manifold and commendable virtues, leaveth an honourable posterity to continue his memorial, and his name unto many ages that shall succeed. A good name is better than a good omtment, 
Eccles. 3. Pro. 22 1.  and it is to be chosen before great riches. There is no greater theft then to rob a man of his good fame.  

Qua semel amissa, postea nullus erit.  
Which being lost by foolish slanderous mean,  
Flies quite away, and comes not back again.   
Finally as one mad-dog, biting another dog, maketh him that is bitten mad too. So a slanderer (in his mad folly skandalizing another man's name and good report, maketh him angry, discontented and furious, and is the occasion of great discord, and unquietness among men.  
Fiftly in speaking, you must be wary that you be no talebearer, for such tattler and such busy-bodies do blow and kindle the coals of strife, 
Pro. 18.8.  of variance and of dissension among good neighbours, and loving friends. The words of a talebearer are as flattering, they go down into the bowels of the belly (that is they do go deep, or do pierce unto the quick, and like as a little flaw kindleth such a fire as a great wind cannot put out, so a foolish talebearer, by his folly raiseth many troubles which are not again pacified, and reconciled by the mediation and help of many friends. Let us therefore wisely consider, that as fire is quenched when the wood faileth, so without a talebearer strife ceaseth, and peace continueth in a lovely consort, and harmony among friends.  
The sixth observation in speaking is, that in your talk you do avoid foolish jesting & peevish scoffing at other men: 
jesting.  yet jesting amongst merry friends and friendly company is not utterly to be disliked or forbidden, nay rather it is commendable and praiseworthy, so that it be pretty & witty, not bitter, not scorning, nor wounding the reputation & credit of him upon whom your jests shall be bestowed, & so that they be sparingly used (as sauce unto good fellowship and gravity) But a scorner is an abomination unto men, yea judgements are prepared for such a one, 
Pro. 24.9. Pro. 19.29. Pro. 14.6. Pro. 22.10.  he seeketh wisdom and finds it not, he is therefore to be cast out, that strife and contention and reproach may have an end.  
The seventh rule in speaking is, that you speak the truth from your heart, for lying lips are an abomination to the Lord, but they that deal truly are his delight. 
Pro. 12.22. Pro. 19.6. v. 9 22. Pro. 23.23.  He that speaketh lies shall not escape, but shall perish, & a poor man is better than a rich liar. Therefore you must buy truth, & having bought her, you must not sell her again, no not for any gain. 
Pro. 12.19.   
The lips of truth shall be stable for ever, but a lying tongue varieth incontinently: he who useth to lie, is seldom or never credited and believed, no, though sometimes he speak truly, but he who speaketh the truth winneth much credit. 
Truth.   
Truth is fairer and more amiable than Helena of Greece was, she cannot be too dearly bought, if she be bought for any price.  
She is beautiful within, and her outward apparel is made of needlework, she is without spot or blemish, and her fame reacheth unto the clouds, without her there can be no friendship among private men, nor any civil commerce among neighbours, no leagues among princes, nor any support of a kingdom or common wealth.  
She is victorious in all her wars, and in times of peace she ruleth and reigneth as an imperious Queen that is sustained and held up with prosperity and with honour.  
Though she have many enemies, yet she careth not for their malice, nor for their displeasure, but she breaketh their arrows and their darts in sunder, so that they are unable to do her any harm.  
Opprimi potest, non deprimi,  
Potest periclitari, non perire,  
Impugnari potest, sed non expugnari veritas.  
Truth may be oppressed, but she cannot be quite pressed down, she may be endangered, but she cannot perish, and she may be assaulted, but she can never be surprised.  
She is not made splendent by crafty and by cunning speaking, but by sincerity and by plainness she is made noble, she animateth a man to be confident as a Lion in all dangers and misfotunes, and she departeth not from him, when all his other friends do forsake and leave him, she disperseth the thick clouds of subtle plots and devices, and she prepareth the way to a right judgement.  
You must (therefore) seek her without ceasing, or weatinesse, until you have found her, and having found her, you must dwell with her, for her lips drop sweetness, and her instructions do teach wisdom.  
Many other things (My son) as well as these must be observed in speaking, which I will only touch and point at, without any amplification, or discoursing upon them, lest that in framing of a tedious description or method for speaking well, I myself may be justly taxed for speaking ill, by speaking overmuch.  
Briefly therefore I do exhort you, that in speaking you do not cavil nor contend eagerly about the truth, but modestly with temper and with substance, lest you chance to lose her, whilst vainly you dispute and strive about her.  
Next that you argue not, nor do maintain talk & conference against the truth, but in matters which are indifferent, and only for disputations sake, and the better to make trial of the truth, wherein I wish you not to be violent, nor over long.  
Next that you put not your familiar, or your common friend to an open foil, to his reproach or disgrace in the presence of other hearers, when in disputing you may (perhaps) have the upper hand.  
Next that in your communication with other men you be not peremptory, nor idly wedded to your own conceits and will, thinking your own opinion to be more-found, and profound than other men's.  
Next that you make not any answer before you have heard and considered of the proposition, objection or question, for he that doth otherwise, committeth folly, and publisheth his own shame.  
Next that in cases material & of substance, you speak as you think, without pride, envy, equivocation, mental reservation, dissimulation, lying or such like.  
Next that you speak not any evil of such as are absent, nor of the dead, but rather wisely make choice, that you be silent, if you cannot truly utter any good of them.  
Next that you be not silent, where and when your speaking may either profit or pleasure another man, and likewise that you speak not at all, when by speaking you may do harm.  
Next that you speak not stiffly, or too earnestly in matters either trifling or absurd.  
Next that in your speaking, you do neither discover your own, nor your friend's counsel, which may turn either him or yourself to loss, reproof or shame.  
Next that you speak little or nothing at all, in the presence of fools, captious persons, tale bearers, and of such as use to slander.  
Next that your speech be not interrupted with anger, for anger perverteth the mind, and oftentimes disableth the speaker to finish that which he hath well begun.  
And last of all, that you reprove not in another man, such defects, faults or offences, as yourself are guilty of, Nam turpe est Doctori, cum culpa redarguit ipsum.  
These rules and these directions (My son) if you do carefully observe in speaking, your speech and your communication will be seasoned with wisdom and with discretion, and by means thereof you shall purchase grace and favour, and reputation, with those, unto whom, or with whom you speak, and now having thus informed you, touching the ordering, and well disposing of your speech and talk, it will be as necessary, that you be also instructed and directed in the manner of your proceed, in such affairs, and business as you take in hand, wherein you must principally, and above others, observe these rules.  
First, 
Actions.  that you do nothing rashly: Nam sat citó, si sat been, things are soon enough done, if they be well enough done.  
Secondly, 
Deliberation.  that with your leisure in doing of any thing, you do also sound ponder, and deliberate of that which you have to do, so shall you not need to repent what you have done. 
Advise, Counsel, Deliberaration, Premeditation.   
And last of all, that in doing you take the advise, and counsel of other men, to supply your own defects, or to strengthen your own judgement, Plus enim vident oculi, quam oculus, and make not more hast then good speed, for want of such advice: Canis enim festinans caecos parit Catulos, haste makes waste.  
It is not somuch the part of a wiseman to put in practise and execution, 
Rashness.  those things which he seethe before his eyes, as it is first to foresee, and then to deliberate and consider whether the end of his actions and employments be good or evil.  
He is but a foolish man, who will not first think how to come out of the river again before he enter into it, mischiefs and dangers are prevented with more facility, than they are shaken off, when they are happened. Rash beginnings have (for the most part) unfortunate ends: to gather fruit before it be ripe, argueth the want both of skill and of discretion.  
In physic nothing is more dangerous than the administering of sudden and of hasty medicines. A wise mariner will not rashly launch into the deep, but he will first be persuaded of a successful wind. For like as a prodigal man gins to spare too late, after he hath unthriftily dived into the bottom of his exhausted & peniles purse, so he that hath over hastily undertaken a business, which (for want of more advise and good deliberation) sorteth not to a fair, and to an expected end, repenteth too too late, and cannot (at his own pleasure, and when himself is disposed) repair and amend that which foolishly and improvidently he hath done amiss.  
A wise man (in all his negotiations and affairs) must be busied upon premeditation & good advise, for it skilleth not whether he do many things or no, if he do a few things substantially and well. One task will be soon enough performed, if with mature advise, and sound deliberation it be ended.  
We do use to commend that rain, which (falling moderately) wasteth not nor washeth quite away, by too much violence, where it should only mollify and make fruitful, by soft and by gentle dropping.  
A wise man before he goeth out of his house knoweth what he intendeth to do, when he is abroad, and being returned home, he considereth of that which he hath done.  
Agrippa counseled the jews that they should not obstinately resist the rage & fury of the Romans, 
josephus:  telling them that where deliberation was, there was also safety, and things would come to an happy end.  
And Scipio Affricanus won Carthage, more by deliberation, and lingering delays, then by violence, or with haste.  
Now therefore (My son) if your own discretion cannot manage a business of more than ordinary consequent and moment. 
Advise.  Then use the advise of other men, many eyes do see more than one eye can, and oftentimes we do perceive, that those things which time denieth to afford, are by counsel obtained to our comfort and good content.  
Advise and counsel helpeth the defects and the impediments of nature, 
Counsel.  it is the part of a wise man, first to hearken unto, and then to put in practise the advise and counsel of other men.  
For it is a rare thing for a man, by his own only endeavours to wax wise, nay without instruction and direction, a man cannot inform himself of those things which are difficult and hard.  
Hence it was that Xenophon the Philosopher said, that a wife man must have many ears, and many eyes, for that he ought to hear and to see more with the eyes and with the ears of other men, then with his own.  
By counsel, men, houses, cities, provinces, countries, kingdoms, and empires are established, sustained and preserved.  
To conclude this matter, let nothing be done or attempted rashly, but by good deliberation with yourself, or with the advise & counsel of other men (if your own experience and skill do not enable you of yourself to perform them, wisely as you ought.  
My son, concerning your apparel, and your diet, I will say nothing, 
Apparel. Diet.  hoping that if you do with diligent observation, oftentimes peruse this small discourse, which in my dearest love towards you I have composed, you will be sufficiently instructed to be temperate in them both, and the rather because pride and gluttony are the coheirs of the Devil, whose possession and inheritance is hell.  
And as for the choosing and practising of your common exercises, 
Exercises.  and of such other qualities as are most firting for you to entertain, I will refer you to the deliberate reading and meditating upon that excellent, 
Balthasar. Castilion, or the Courtier.  and ever most praiseworthy work of Balthazer Castilion, who by his choice precepts, hath cast young gentlemen into a fairer mould than their fathers did.  
And now seeing that this my discourse hath accomplished her intended voyage, and hath finished her race and journey, I do most humbly pray and beseech my most gracious and everliving God, so to bless and prosper you (My son) that by traveling in these my labours, you may the better, and the more happily (in this life) attain to the period and height of virtue, and of true godliness, which will make you most blessed, and most happy in the life to come, which God grant, Amen.  Qualis vita, Finis ita. 
FINIS.   

The Table.  

Actions. 106  
Adversity. 83  
advise. 106. 108  
Affability. 79  
Affliction. 83  
Anger. 81  
Apparel. 109  
Banqueting. 64  
Boasting. 77  
Card-play. 92  
Clemency. 79  
Company. 37  
Conscience. 11  
Contentment. 85  
Counsel. 108  
Covetousness. 88  
Courtesy. 79  
Dancing. 95  
Deliberation. 106  
Diceplay. 92  
Dissimulation. 47  
Drunkenness. 68  
Diet. 109  
Excess. 94  
Exercise. 109  
Fame. 101  
Feasting. 64  
Flattery. 45  
Friendship. 42  
friendships. Rules. 44  
Gaming. 92  
Gentleness. 79  
God feared. 4  
God served. 1  
God knoweth all things. 58  
God seethe all things. 59  
God heareth all things. 59  
Honesty. 52  
Humanity. 79  
Humility. 71. 77  
Idleness. 60  
Idolatry. 14  
jesting. 102  
Ignorance. 29  
Learning. 24. 29  
Leisure. 108  
Liberality. 85  
Liberalities Rules. ibid.  
Niceness. 64  
Patience. 81  
Play. 92  
Premeditation. 106  
Pride. 73  
Prodigality. 88  
Rashness. 106  
Religion. 12. 15  
Reputation. 101  
Secrecy. 51  
Self-love. 77  
Speech. 96  
Speech. Rules. 98  
Studying. 29  
sin. 6  
Temperance. 68  
Tongue. 96  
Truth. 103  
Time. 92  
Vaulting. 95  
Virtue. 17  
Whoredom. 52  
Wisdom. 24. 33   
FINIS.   

Errata.  
Pag 13. l. 19 for sinner read sun. p. 20. l. 20. for the residence, her residence p. 24. l. 16. and by her harness bearers, as by etc. p. 34. l. 27. concealeth, conceiveth, p. 39 l. 14. Tresihan Tresilian. p. 56. l. 14. and, all p. 62. l. 9 multa. nulla p. 96. l. 13. those chiefest ends, their chiefest &c. p. 100 putaram, putarem.