Brave Raleigh's outward figure here you find But the great worth and sharpness of his mind No tablet can contain; no paynter's skill Express, seek that from his own 〈◊〉 quill.    

SIR Walter Raleighs' INSTRUCTIONS TO HIS SON And to POSTERITY.  
LONDON: Printed for Benjamin Fisher, dwelling in Aldersgate-street at the Talbot, 1632.   

TO THE READER.  
IT was not perhaps, intended by the renowned Author, that these Instructions should be made public: they were directed to his Son, who doth make just & due use of them. But such is the lustre of Wisdom, that it cannot be hidden. Men may bequeath their Wealth to their Children in particular, but their Wisdom was given them for more general Good- Virgil willed that his deathless AEneis should not live; but Great Augustus chose herein rather to violate his Will, then to bury such Treasure. We need not such an Authority nor precedent for this Publication: it is sufficient that it is a communicable Good. Could his noble Son be hereby any way impaired, He should still have impropriated it. But now He shall gain thus much; The World shall see that the most secret Counsels of his Father were Just and religious, and hath good cause to hope that a Son so instructed can be no otherwise.  
Suppose (Reader) that thy Father might or should have given thee such Advice; so shalt thou be more willing to follow it and receive the Benefits here prescribed; Discretion and Honesty.   

The Contents of the several Chapters contained in this BOOK.  
Chap. 1. 
Wise, and virtuous persons to be made choice of for friends.  Chap. 2. 
Great care to be had in the choosing of a Wise.  Chap. 3. 
Wisest men have been abused by flatterers.  Chap. 4. 
Private quarrels to be avoided.  Chap. 5. 
Three Rules to be observed for the preservation of man's estate.  Chap. 6. 
What sort of Servants are fittest to be entertained.  Chap. 7. 
Brave rags wear soon out of fashion.  Chap. 8. 
Riches not to be sought by evil means.  Chap. 9 
What inconveniences happen to such as delight in wine.  Chap. 10. 
Let God be thy protector and director in all thy Actions.    

S. WALTER RALEIGH, TO His Son.  

CHAP. 1.  
THere is nothing more becoming a wise man then to make choice of Friends; for by them thou shalt be judged what thou art; let them therefore be wise and virtuous, and none of those that follow thee for gain, but make election rather of thy Betters then thy Inferiors, shunning always such as are poor & needy, for if thou givest twenty gifts, and refuse to do the like but once, all that thou hast done will be lost, and such men will become thy mortal Enemies; take also especial care, that thou never trust any Friend, or Soruane, with any matter that may endanger thine estate, for so shalt thou make thyself a bondslave to him that thou trustest, and leave thyself always to his mercy, and be sure of this, thou shalt never find a friend in these thy young years, whose conditions, and qualities will please the after thou comest to more discretion; and then all thou givest is lost, and all wherein thou shalt trust such an one, willbe discovered; such therefore, as are thy inferiors will follow thee, but to eat thee up, and when thou leavest to feed them, they will hate thee; and such kind of men, if thou preserve thy estate; will always be had; and if thy Friends be of better quality than thyself, thou mayst been sure of two things, that they will be more careful to keep thy counsel, because they have more to lose then thou. Secondly, they esteem thee not, because thou dost possess, but for thyself; but if thou be subject to any great vanity, or ill, which I hope God will bless thee from, then therein trust no man; for every man's folly ought to be his greatest secret. And although I persuade thee to associate thyself with thy betters, at least Peers; yet remember always, that thou venture not thy estate with any of those great ones, that shall attempt unlawful things, for such men labour for themselves, and not for thee; thou shalt be sure to part with them in their danger, but not in their honour; and to venture a true estate in present, in hope of a better in future, is mere madness; and great men forget such as have done them service, when they have obtained what they would; and will rather hate thee for saying, thou hast been a means of their preferment, then acknowledge it. I could give a thousand examples, & myself knows it, who have tasted it, in all the course of my life; So that I need not in a matter so known, give instance in examples. Let thy love therefore be, to love God, thy Country, thy Prince, and thine own estate before all others: for the Fancies of men change, and he that loves to day, hateth to morrow; but let Reason be thy Schoolmistris which shall guide thee aright.   

CHAP. II.  
THe next, and greatest care in this life, aught to be in choice of thy Wife, and the only danger therein is Beauty, by which all men in all Ages, wise, and foolish, have been betrayed. And though I know it vain to use Reasons, or Arguments to dismay thee, from being captivated therewith, there being few that ever resistted the Witchery; yet I cannot omit to warn thee, as of other things, which may be thy destruction for the present time. It is true, that every man preferreth his fantasy in that Appetite before other worldly deserts, leaving the care of Honour, credit, and safety in respect thereof; yet remember, though these afflictions do not last, yet the bonds of Marriage, dureth to the end of the life. Nor give thy humour liberty, in accompanying light Women; for though that humour may change in thee again, yet the blot it leaves on thy honour will ever remain. Remember secondly, that if thou marry for Beauty, thou bindest thyself for all thy life, for that which perchance will neither last nor please thee one year; and when thou hast it, it will be unto thee of no price at all, for the desire dyeth when it is attained, and the affection perisheth, when it is satisfied. Remember when thou wert a sucking Child, thou didst love thy Nurse, and that thou wert fond of her, after a Child thou didst love thy dry Nurse, and didst forget the other, after that thou didst also despise her, so will it be in thy liking in elder years; & therefore, though thou canst not forbear to love, yet forbear to link, and after a while thou shalt find an alteration in thyself, and see another far more pleasing than the first, second, or third love: yet I wish thee above all the rest, have care thou dost not marry an uncomely Woman for any respect, comeliness in Children is riches, if nothing else be left them, and if thou have care for thy razes of Horses, and other beasts, value the shape of thy children before Aliens or riches; Have care therefore of both together, for if thou have a fair Wife, & a poor one, if thine own estate be not great, assure thyself that Love abideth not with want; for she is the companion of plenty, for I never knew yet a poor Woman excoeding fair, that was not made dishonest by one or other in the end. This, BERSHEBA taught her Son SALOMON; Favour is deceitful, and Beauty is vanity, she addeth that a wise woman overseeth the ways of her Husband, and eateth not the bread of idleness; have therefore, ever more care, that thou be beloved of thy wife, than thyself besotted done her, and thou shalt judge of her love by these two abservations: first if thou perceive she have care of thy estate, and exercise herself therein; the other, if she please thee and study it, and be sweet unto thee in conversation without thy instruction, for Love needs no teaching nor precept; on the otherside, be not sour nor stern to thy wise, for cruelty engendereth no other thing than hatred, let her have equal part of thy estate whilst thou livest, if thou find her sparing, and honest, but what thou givest after thy death, remember that thou givest it to an enemy, and most times to a stranger, for he that shall marry thy Wife shall despise thee, thy memory, and thine, shall possess the quiet of thy labour, the fruit which thou hast planted, enjoy thy love, and spend with joy and ease what thou hast spared, and gotten with case, and travel; yet always remember, that thou leave not thy Wise to be a shame unto thee after thou are dead, but she may live according to thy estate; especially, if thou hast few Children, and them provided for; but how soever it be, or whatsfoever thou find, leave thy Wife no more than of necessity thou must, but only duting her widowhood, for if she love again, leather not enjoy her second love in the same Bed wherein she loved thee, nor fly to future pleasures with those feathers which death hath pulled from thy wings, but leave thy estate to thy House & Children in which thou deceasedst upon earth whilst it lasted. To conclude, Wives were ordained to continue the generation of Man, to transfer them, and diminish them, either in countenance, or ability; and therefore thy house and estate which liveth in thy Son, and not in thy Wife, is to be preferred; Let thy time of marriage be in thy young, and strong years; for believe it, ever the young Wife bewrayeth the old Husband, and she that had thee not in thy flower, will despise thee in thy fall, and thou shalt be unto her, but a captivity and sorrow, thy best time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as the younger times are unfit, either to choose or to govern a Wife and family; so if thou stay long, thou shalt hardly see the education of thy Children, which being left to strangers, are in effect lost, and better were it to be unhorne then ill bred, for thereby thy posterity shall eyether perish or remain a shame to thy name, and family. Furthermore, if it be late ere thou take a Wife, thou shalt spend the prime of thy life with Harlots, who destroy thy health, impoverish thy estate, and endanger thyself, thy life, and be sure of this, that how many lewd Women thou haft acquaintance withal, so many enemies thou shalt purchase to thyself, for there never was any such affection which ended not in hatred & disdain. Remember the saying of SALOMON there is a way which seemeth right to a man, but the issues thereof are the wages of death. If thou canst not then abstain from them in thy vain, and unbridled times, yet remember that thou sowest on the sands, and purchase diseases, repentance, and hatred only: therefore, bestow thy youth so, that thou mayest have comfort to remember it hath forsaken thee, and not to grieve at the account thereof, whilst thou art young; thou wilt think it will never have an end, bebold that the longest day hath his Evening, & that thou shalt enjoy it but once, that it never turns again, use it therefore as the Spring time which soon departeth, and wherein thou oughtest to plant, and sow all provisions for along and happy life.   

CHAP. III.  
TAke care thou be not made a fool by flatterers, for even the wisest men are abused by these, know therefore, the flat terers are the worst kind of Traitors, for they will strengthen thy imperfections, encourage thee in all evils, correct thee in nothing, but so shadow, and paint all thy vices, and follies, as thou shalt never by their will discern evil from good, or vice from virtue, because all Men are apt to flatter themselves to entertain the additions of other men's praises, it is most perilous, do not therefore praise thyself, and be counted a vainglorious fool, neither take delight in thy praise except thou deserve it, receive it from such as are worthy and honest, and will withal warn thee of thy faults; for flatterers have never no other virtue, they are ever base, creeping, cowardly persons, for thou shalt not find a valiant friend that will venture his life for thee a flatterer, but such creeping knaves as is good for nothing else. A flatterer, is said to be a beast that flattereth biting, that biteth smelling; it is said by ESAY, in this manner; My people they that praise thee seduce thee, and disorder the paths of thy feet, & DAVID desireth GOD to cast out the tongue of a flatterer, but it is hard to know them from friends, so are they obsequious, & full of protestations; for as a Wolf, a dog, so a flatterer resembleth a friend. A flatterer is compared to an Ape, who because she cannot defend the house like a dog, labour as an Ox, or bear burdens as a Horse doth, therefore yet play tricks, and provoke laughter; a Friend thou mayest be sure that he will in private tell thee of thy faults, he adventures this mischief, to hazard thy hatred, for there are few men can endure it, every Man for the most part delighteth himself in praise, which is one of the universal follies which bewitcheth mankind.   

CHAP. FOUR  
BE careful to avoid public disputations at Feasts, or Tables, amongst quarrelsome persons, and eschew evermore to be acquainted with Ruffians, for thou shalt be in as much danger with a brawler in private quarrel, as in a battle wherein thou mayest get honour to thyself, and safety to thy Prince, & country; but if thou be once engaged, carry thyself bravely, that they may fear thee afterward; to shun therefore private fights, be well advised in thy word and behaviour, for honour & shame is in the talk & tongue of a Man, jest not openly at those that are simple but remember how much thou art bound to God who hath made thee wiser! Defame not any Woman publicly, though thou know her to be evil, for those that are faulty cannot endure to be taxed, and will look to be avenged of thee, and those that are not guilty cannot endure unjust reproach, & as there is nothing more shameful & dishonest, so truth itself cutteth his Throat that carrieth her publicly. Do therefore right to all Men where it may profit them, and thou shalt thereby get much love, and forbear to speak evil things of Men though it be true, if thou be not constrained, and thereby thou shalt avoid malice, and revenge. Do not accuse any of any crime, if it be not to save thyself, thy Prince, or Country; for there is nothing more dishonourable. I would not have you for any respect lose your reputation, or endure public disgrace; for better it were not to live then to live a coward, if the offence proceed not from thyself, if it be it shall be better to compound it upon good terms, then to hazard thyself, for if thou overcome, thou art under the cruelty of the Law, if thou be overcome thou art dead, or dishonoured; If thou therefore contend, or discourse in argument, let it be with Wise and sober Men, of which thou mayest learn by reasoning, and not with ignorant persons, for thou shalt thereby instruct those: that will not thank thee, and utter what they have learned from thee, but if thou know more than other Men, utter it when it may do thee honour, and not in assemblies of ignorant, & common persons: Speaking much, is also a kind of vanity; for he that is lavish in words, is a niggard in deeds, and as SALOMON saith, the heart of a Fool is in his mouth, and the mouth of a wise Man is in his heart, because what he knoweth or thinketh he uttereth, and by words, & discourse, Men will judge thee. For as SOCRATES saith, such as thy words are, such will thy affections be esteemed, and such will thy deeds as thy affections, and such thy life as thy deeds, therefore be advised what thou dost discourse of, what thou maintaynest, whether touching Religion, estate, or vanity, for if thou err in the first, thou shalt be counted profane, in the second dangerous, in the third undiscreete, & foolish, he that cannot refrain from much speaking, is like a City without walls, and less pains in the world a Man cannot take then to hold his tongue, therefore if, thou observest this rule in all assemblies thou shalt seldom err, restrain thy choler, harken much and speak little, for the tongue is the instrument of the greatest good, and greatest evil according to SALOMON; life, and death are in the power of the tongue: and as EURIPIDES truly affirmeth, every unbridled tongue in the end shall find itself unfortunate, for in all that ever I observed in the course of earthly things, I ever found, that men's fortunes are oftener marred by their tongues then by their vices, and to conclude, all quarrels, mischief, hatred, and destruction ariseth from unadvised speech, and in much speech there are many errors, out of which thy enemies shall sure take the most dangerous advantage, and as thou shalt be happy if thou thyself observe these things, so shall it be most profitable for thee to avoid their Companies that err in that kind, & not to hearken to tale-bearers, to inquisitive persons, and such as busy themselves with other men's estates, that creep into houses as spies to learn news which concern them not, for assure thyself such persons are most base, and unworthy, and I will thou take heed also, that thou art not found a liar, for a lying spirit is hateful both to GOD and Man, a liar is commonly a Coward, for he dares not avow the truth, a liar is trusted of no Man, he can have no credit neither in public nor private; and if there were no more argument but this, know that our Lord in Saint JOHN saith, that it is a vice proper to SATAN, lying, being opposite to GOD'S nature, which consisteth in truth, and the gain of lying is nothing else but not to be trusted of any, nor to be believed when we say the truth. It is said in the PROVERBS, that GOD hateth false lips, and that he that speaketh lies shall perish; Thus thou seest how odious, & contrary to GOD a liar is, and for the world, believe it, that it never did any Man good, except in the extremity of saving life, for a liar is of a base, unworthy, and cowardly spirit.   

CHAP. V.  
AMongst all other things of the world, take care of thy estate, which thou shalt ever preserve if thou observe these things: First, that thou knowest what thou hast, and to see that thou art not wasted by thy Servants and Officers; the second is, that thou never spend any thing before thou have it, for borrowing is the canker, and death of every Man's estate: The third is, that thou suffer not thyself to be wounded for other men's faults, and scourged for other men's offences, which is, to be surety for another, for thereby millions of Men have been beggared and destroyed, paying the reckoning of other men's riot, and the charge of other men's folly, and prodigality; if thou smart for thy own sin, the pain is endured with some ease, and above all things be not made an Ass to carry the burden of other Men; If thy friend desire thee to be his surety, give him a part of what thou hast to spare, if he press thee farther, he is not thy friend at all, for friendship rather chooseth harm to itself then offereth it, if thou be bound for a stranger, thou art a fool, if for a Merchant, thou puttest thy estate to learn to swim; If for a Churchman, he hath no inheritance; if for a Lawyer, he will find an evasion by a syllable, or word to abuse thee; if for a poor Man thou must pay it thyself, therefore from Suretyship as from a manslayer, or enchanter for the best profit, and return will be this, that if thou force him for whom thou art bound to pay it himself, he will become thy enemy, if thou use to pay it thyself, thou wilt be a beggar, and believe thy Father in this, and print it in thy thoughts, that what virtue soever thou hast, be it never so manifold, if thou be poor withal, thou, and thy qualities shall be despised; beside, Poverty is ofttimes sent as a curse of God it is a chain amongst Men, an imprisonment of the mind, a vexation of every worthy spirit; thou shalt neither help thyself nor others, thou shalt drown in thee all thy virtues, having no means to show them, thou shalt be a burden, and Eyesore of all thy friends, every Man will scorn thy Company, thou shalt be driven basely to beg, and depend on others, to flatter unworthy Men, to make dishonest shifts; and to conclude, poverty provokes a Man to do infamous and detested deeds; Let no vanity therefore, or persuasion draw thee to that worst of worldly miseries, if thou be rich, it will give thee pleasure in health, comfort in sickness, keep thy mind and body free, save thee from many perils, relieve thee in thy elder years, the poor, and thy honest Friends, and give means to thy posterity to live, and defend themselves, and thine own fame where it is said in the Proverbs, that he shall be sore vexed that is surety for a stranger, it is further said, the poor is hated even of his own neighbour, but the rich have many Friends. Lend not to him that is mightier than thyself, for if thou lendest him count it but lost, be not surety above thy power, for it thou be surety think to pay it.   

CHAP. VI  
LEt thy servants be such as thou mayest command, and entertain none about the but yeomen to whom thou givest wages, for those that will serve thee without thy hire will cost thee trouble as much, as they that know their fare; If thou trust any Servant with thy purse, be sure thou take his account ere thou sleep, for if thou put it off thou wile then afterwards for tediousness neglect it, I myself have lost thereby more than I am worth. And whatsoever he gains thereby he will never thank thee, but laugh thy simplicity to scorn; and beside, it is the way to make thy Servants thiefs, which else would be truest.   

CHAP. VII.  
EXceed not in the humour of rags, & bravery, for these will soon wear out of fashion, but that Money in thy purse will ever be in fashion, and no Man is esteemed for gay Garments, but by Fools and women.   

CHAP. VIII.  
ON the other side, take heed that thou seek not riches basely nor attain them by evil means, destroy no Man for his wealth, nor take any thing from the poor, for the cry and complaint thereof will pierce the Heavens, and is most detestable before GOD, and most dishonourable before worthy Men: To wrest any thing from the needy and labouring Soul, will never prosper thee in aught if ought thou offend therein, but use thy poor neighbours, and tenants well, put not them, and their Children to a needless superfluity, and expenses to thyself. He that hath pity on another Man's sorrows shall be free from it himself, and he that delighteth in, & scorneth the misery of another, shall one time or other fall into it himself. Remember, he that hath mercy on the poor dareth unto the Lord, and the LORD will recompense him what he hath given. I do not understand such for poor as are vagabonds, and beggars, but those that labour to live, such as are old, and cannot travel, such poor vagabounds, and fatherless Children as are ordered to be relieved, & the poor Tenants that travel to pay their Rents, and that fall into poverty by mischance, and not by careless expense, on such have thou compassion, and GOD will bless thee for ever; Make not thy hungry Soul sorrowful, defer not the gift of the needy, for if he curse thee in the bitterness of his Soul, his prayer shall be heard of him that made him.   

CHAP. IX.  
TAke especial care that thou delight not in Wine, for there never was any Man that came to honour, or preferment that loved it, for it transformeth a Man into a Beast, because heat poisoneth the breath decayeth natural heat, brings a Man's stomach into an artificial heat, deformeth the face, rotteth the teeth, and to conclude maketh a Man contemptible, soon old, and despised of all wise, and worthy Men: in thy servants, in thyself, and Companions, for it is a bewitching, and infectious vice. And remember my words, that it were better for a man to be subject to any vice then to it, for all other vanities and sins are recovered, but a Drunkard will never shake off the delight of beastliness, for the longer it possesseth a man the more he will delight in it, and the elder he groweth the more he shall be subject to it; for it dulleth the spirits and destroyeth the Body, as Ivy doth the old Tree; or as the worm that engendereth in the cornel of the Nut Take heed therefore that such a cureless Canker possess not thy youth, nor such a beastly infection thy old age; for thou shalt all thy life time live but the life of a beast, and after death thou shalt shortly prove a shameful infamy to thy posterity, who shall study to forget that such a one was their Father. ANACHARSIS saith, the first draught serveth for health, the second for pleasure; third for shame, fourth for madness, but in youth there is not so much as one draught permitted, for it putteth fire to fire, and wasteth the natural heat, and therefore except thou hasten thine end, take this for a general rule, that thou add not an artificial heat to thee by Wine or Spice until thou find that time hath decayed thy natural heat, and as soon as thou beginnest to help nature, the sooner she will forsake thee, and trust not only upon Art: who hath misfortune faith SALOMON, who have sorrow, and grief, who have trouble without sighing, stripes without cause, and faintness of eyes, even they that sit at Wine, and strain themselves to empty Cups; PLINY saith, Wine makes the hand quivering, the eyes watery, the night unquiet, lewd dreams, a stinking breath in the morn and all utter forgetfulness of things. Whosoever loveth Wine, shall not be trusted of any Man, for he cannot keep a secret, Wine maketh a man nor only, a beast but a madman, & if thou love it, thy own Wife, thy Children, and thy Friends will despise thee, In drink men care not what they say, what offence they give, they forget comeliness, commit disorders, and to conclude, offend all virtuous & honest Company, and GOD most of all; to whom we daily pray for health and a life free from pain, and yet by drunkenness, and gluttony (which is the drunkenness of feeding) we draw on.  
HESIOD saith, a swift hasty evil untimely, and an infamous old age. And AUSTIN describeth Drunkenness, in this manner: 〈◊〉 est blandus Damon dulce venenum, suave peccatum, quam, qui habet seipsum non habet, quam, qui facit peccatum non facit; sed ipse est peccatum.  
INNOCENTIVO saith, Quid turpius ebrioso cui foetor in ore, tramor in corpore, qui promit stulta, promit occalta, cui ●●es alebatar, facit transfermutur; nultum serrutum ubi ●●guat ebrietas at quid nos aliud designas malum?  
When DIOGENES saw a House to be sold, whereof the owner was given to drink, I thought at the last quoth DIOGENES, he would spew out a whole house; Sciebam inquit quod domum tandem evomeret.   

CHAP. X.  
NOW for the world, I know it too well to persuade you to dive into the practices thereof, rather stand upon your own guard against all that tempt you thereunto, or may practise upon you in your Conscience, your reputation, or your Purse; resolve that no Man is wise or safe, but he that is honest. Serve GOD, let him be the Author of all your Actions, commend all your endeavours to him that must either wither, or prosper them, please him with prayer, lest if he frown, he confound all your fortunes & labours like drops of Rain on the Sandy ground, let my experienced advice and fatherly instructions sink deep into your heart; So GOD direct you in all his ways and fill your heart with his grace.   
FINIS.