FAULTES' FAULTS, And nothing else but FAULTS.  
AT LONDON Printed for jeffrey Chorleton, and are to be sold at the great North door of Paul's Church. 1606.   

To the most worthy, the most virtuous and godly Prince, Henry, by the grace of God, Prince of Wales, Duke of Cornwall, Earl of Chester, and Heir Apparent of the Realm of great Britain, France, and Ireland.  
YOur Soldier (most gracious and worthy Prince) hath once again betaken him to his Pen; he hath, to avoid idleness, endeavoured with Domitian to catch flies, he grasped at greater matters, than his ability was able to reach unto. He meant to have mounted the Alps, that stumbled by the way at a sorry Molehill. But I see it is soldiers luck, for when they hope to effect wonders, they conclude with just nothing. I dare not therefore present these trifles as worthy your gracious view, I know they are too slight for your greatness, and too mean a present for so high renown: Shall I offer them yet under the examples of the widows mite, or, the handful of water that was offered to Alexander. Me thinks the conceit is grown too stale, when every bastard Poet hath already worn it threadbare: no, I present them with a Soldiers faithful heart, that is still armed to the proof, to do your Grace all humble and dutiful service. If my lines be of little worth, your Grace's name is of great worth, and enough to shroud both them and me from the proudest contemner. The rude Poet Chaerilus, had nothing worthy to be noted in his verses, but only the name of Alexander: And I confess my fruits are too untimely to be gathered in the age of this ripe and plentiful harvest. I have therefore with Chaerilus the better to adorn them, humbly presumed of that gracious favour, that hath already tied me with all duty and zeal, to lay my hands under your highness feet.  
Your Grace's most humble and dutiful soldier: Barnaby Rich.   

To the Gentlemen that are disposed.  
GEntlemen, if I have fitted your humours with this fantasy, much good do it ye, I would it were for you: if it be offensive to some queasy stomach, it proceedeth rather upon some distempered humour in the party so offended, then of any fault of mine: and yet to speak truly, I meant not to please all. For when I first undertook the subject, I knew it could not be handled without offence: but as I have not detected any one particularly of mine own knowledge, so if any man upon a guilty conscience will accuse himself, his fault be upon his own head: should we forbear to speak against vice, because the vicious will be offended? if that might once be brought to pass, it were high time to follow Tarlton's advice, to pull down the Church, and set up the Alehouse. And how many inferior officers would then fall to decay: amongst the rest, the poor hangman would miscarry for want of maintenance, but let them comfort themselves, vice must be corrected, and sin will be punished.  
And for the hangman me thinks I durst warrant him work, so long as there is a Pope in Rome, or a Papist in great Britain.  
Now for mine own part, that have taken upon me to speak of so many faults, let me first manifest mine own, I confess I have jested at abuse, and I have a little scoffed at those that do use themselves to make a scoff at virtue. In the setting down whereof I have imitated the Painter, who applieth colours but according to his picture. So in these discourses, I have kept a soldiers Decorum, expressing matter of little regard, with words and phrases best befitting the subject. And where I have to deal with more serious circumstance, I have tempered my style with words and terms thereafter.  
B. R.   


A Fig for all that Envy can invent,  
On fearful steps true honour never treads,  
I come not to implore Lucina's help,  
To bring my Muse a bed with fantasies,  
Nor steal jiestes in clouds to make you game,  
Nor do I seek by gauds to purchase fame.   

I wade into the world as one unknown;  
Young in disguise, and yet in years more ripe:  
I can discern an Ape, though clad in silk,  
And temper wit sometimes to serve a turn.  
To what imprission I have wrought it now,  
The wise may judge, for fools I care not how.    

Faults, and nothing but Faults.  

All things best in time and season.  AS that enterprise which is endeavoured in a seasonable time, is most liketo conclude with a good and happy success: so to undertake (whatsoever) not fitting the instant, shall never get passage through the hearts of men; but rather be spurned at, and utterly despised. And for him that shall read a Lecture of Abstinence, when men be in the midst of their cups, should have ill audience: and where men have betaken themselves to rest, the sound of the Trumpet, and the clattering of Armour doth rather interrupt their quiet, then augment their courage. An Orator at a table, being requested to speak of Eloquence answered; Those things that are fit for the place and time present, I am ignorant of: and that which you require, I know at this time would be out of season. Thus every thing is made graceful, or disgraceful, according to time and place. My hardiness then may be reputed overmuch, that dare take upon me to find Faults in so dangerous a time, when there is no man willing to hear of his own miss; when he that should but look into the sins of the mighty Giants of the world must neds perish, when he that should but search out their evil that will wallow in wickedness, and yet will not be controlled, is thought unworthy to live in a well-governed Commonwealth: 
Augustus well pleased with fault finders.  yet the good Emperor Augustus was never angry with accusers, but thought it necessary, that where there were store of vices, there should likewise be many to find fault.  
And Alexander understanding that some had breathed out bad reports against him, sought no revenge, but said: That it belonged to Kings, to do well, and to hear ill. It hath been a custom in some parts of the Indies, that when their King or any other great commander amongst them were dead, if any man came against him, to charge him with any notorious vice, or to oppose any faults against him, he was denied burial, which amongst them was esteemed to be a greater infelicity, then if a man were deprived from the joys of heaven. 
Pasquil's pillar  Pasquilles pillar was tolerated in Rome, to reprehend all sorts of sins, till they touched the Pope with his Clergy. 
many restrained more for fear of the world, then for fear of God.  The Lacedæmonians thought it a necessary point of policy, that there should be such reprovers, whereby to repress enormity in those for fear of worldly shame, that otherwise neither remorse of conscience, nor any fear of their gods, could have restrained or kept in compass. The like conceit was had amongst the Thurines, where it was thought the wicked were rather restrained for fear of worldly shame, then for any fear or dread of God. Every man had free liberty therefore to speak, either for the general good of his Country, or to reprove any man's private enormity, till in the end they made a law, that no man should find fault at any abuse, unless at Adultery.  
Amongst other fictions of the Poets, there is one feigned of Momus, who for reprehending the lewdness of the Gods, was therefore thrown from the heavens headlong to the earth, where he was driven to wander like a vagabond, no man daring to render him relief, for offending of jupiter. He hath still continued in common contempt, especially in the Courts of Princes, and in the Palaces of great and mighty men, amongst whom Faultfinders could yet never get grace, where Adulation (better fitting their humour) is crept so close in their bosoms, that smoothing Flattery is more dearly esteemed, then reprehending Verity: 
Satirists not inconvenient.  I do not altogether dislike of our Satirists and Critics of these times, that do chide at vice; but I cannot allow them so to aim at any one particularly, nor so to point at any man's private miss, that when they seek to shadow him under some disguised shape, they do but shroud him in a Net. Let them reprove sin, but not in such a sort that every man may understand by whom it is meant: we are rather inclined to find faults then to commend things that are 
Those soonest find fault that tread most awry.  well done we desire to hear of imperfections of others, but we cannot abide to be ill spoken of ourselves: and how curious we be to search into other men's follies, and how careless again to amend our own, and who will so readily accuse others for treading awry, as those who sithence they were borne, could never go upright.  

An example of great charity.  Histories make mention of a renowned Abbot called Moses, who being willed to give his verdict upon a Friar of the brotherhood that had offended, he came in with a great sack of Sand on his back, and being asked what he brought with him, answered they were his fins, which being so burdensome for himself to bear, was therefore unfit to censure of any other man's faults: but now there is nothing more conversant amongst us, than this reprehending and mocking, and we are so apt and ready to control, that it might seem that neither the mouth were wide enough, nor the tongue ready enough, to reprehend and reprove those follies in others, that do most abound in ourselves.  
I remember a merry jest of two prating companions, especially noted for their many words: the one of them growing a little sick of a fever jordan, the other came to see him, who after his departure being met withal by a second friend, that was likewise going to visit this sick man, and knowing the other to be newly come from him, asked of him how he did: the other answered, in no danger of death, for I find he hath not forgot his prating: the other coming where the sick man was lying on his bed, after some comfortable words, told him whom he met withal: it is true said the other, he was here to see me, but he so tired me with his prattle, that I was glad when he was gone.  

We can espy other men's faults, but not our own.  The world is grown to that pass, that we can laugh at our own imperfections in another, but we cannot see them in ourselves. It should seem we are better sighted a far off, than we be nigh at hand: for at home we be as blind as moles, but abroad we have as many eyes as Argus. The sum of all is, there is nothing more displeasing unto us, then to be told of our own faults: and nothing better pleasing again, then to hear of other men's: The world is grown to this pass, and he that seeketh not to please the world, shall never thrive in the world, and he that studieth to please all, spendeth his time in vain.  
And although I have not endeavoured myself in framing an Idea of Utopian perfections; yet I have adventured to grasp at abuse, but under generalities in such sort, as I have not aimed at any one man particularly, neither to open his shame, nor yet to blazon his infamy.  

Please all please none.  If any man shall seek to wrest my generalities to any private application, they should do me wrong, when I have not sought so much as to blast any man's good name; I have shadowed follies, but yet under covert terms, and I have overpassed many things in silence, because the world is given to see too much.  

If men will misconstrue, the fault is theirs.  We imitate the Disciples of Theodorus, who complained that his Scholars were accustomed (how plainly soever he spoke) yet still to misconstrue him, and how expressly soever he could write, they would yet wrest his sense and meaning to their own expositions. There is nothing well said, that is not rightly understood; neither is there any thing well done, that is wrongfully interpreted.  

A galled jade.  If any man upon a guilty conscience should find himself aggrieved, the fault is not mine, me thinks it were better for him to amend his miss, then to publish his shame.  

They have found out new mines of new fashions.  There is nothing more formal in these days than Deformity itself. If I should then begin to write, according to the time, I should only write of new fashions, and of new follies that are now altogether in fashion, whereof there are such abundant store, that I think they have got the Philosopher's stone to multiply, there is such a daily multiplicity both of follies, and fashions.  
In diebus illis, Poets and Painters, were privileged to feign whatsoever themselves listed: but now, both Poet and Painter, if he be not the Tailor's Ape, I will not give him a single halfpenny for his work: for he that should either write or paint, if it be not fit in the new fashion, he may go scrape for commendation, nay they will mock at him, and hiss at his conceit.  

Prevention.  But amongst an infinite number of faults, I am not yet resolved with which of them I should begin, nor what text I might first take in hand, and it may be, some will therefore tax me to have but little wit: and no force, let them not spare, I will be aforehand with some of them, there is a figure with the Logicians, they call it Prolepsis, or Prevention, and I learned it long ago, of the Boy that taught his mother to call whore first. And I will now sit in judgement of all those that my memory can readily produce, and I doubt not, but to be afore hand with some of them.  

jestmonger.  As for the humorous they have been already brought to the stage, where they have played their parts, Every man in his humour.  
Amongst the rest therefore to begin withal, Rome for a jestmonger, that will rather choose to lose a friend, then to lose a jest, and are quite out of love with their own wit. If their unsavoury gauds do not produce laughter: and sometimes when they do think wisely to give some pretty nip, God knoweth, their words do rather tickle, then pinch, and give the more occasion to be laughed at for their folly, than otherwise to be commended for their wit. Yet many of them are so full of merriment, that a man would think Nature had hatched them into the world to be derided of all companies where they become.  
Some wanting wit to coin conceits of their 
Will steal other men's jests.  own are driven to commit felony, to steal from other men; and putting them in execution, the effect may so fall out, as it did with Esop's Ass, who counterfeiting the little dog, would play with his Master till he was surely bangd: So there be among them that will get jests by heart, that have gathered a commonplace book out of Plays, that will not let a merriment slip, but they will truss it up for their own provision, to serve their expense at some other time: and this they esteem to be as good as a suit of Satin, to grace themselves withal, and are in hope by these pleasures (if they be not placed at the upper end of the table) yet to get a room above the Salt.  

Broad jesters.  Some making profession to be pleasant, do by that means purchase themselves certain liberty (amongst their friends) to say what they list, whereby many times they set abroach such matters, which being not able to run through, they are driven to help themselves by raising laughter, the which they perform with that kind of grace, as is rather to be loathed, then liked.  

Slovenly jesters.  Some other by unreverent demeanour at a table, otherwhiles by a brutish and unmannerly kind of eating and drinking, and sometimes by belching, out filthy and dishonest words and tales, whereat if they can make Modesty to blush, they think they have gotten the goal, and do so much esteem the better of their own wits, and will further fashion themselves to such uncivil and uncleanly demeanour, that their rude and boisterous conversation, shall so smell of the Blow, and the Cart, as will abhor any man's nose to sit nigh them, that have but smelled of civility. But this boarding and carterlike jesting, is more ready to turn a wise man's stomach, then to make him laugh.  

No feast with out a fool or a flatterer.  It is not worthy to be called a feast, where there is not a jester and a Flatterer, to cheer up the guests; the one to rail and slander, the other to smooth and flatter: for as the body must be balanced with excess, so the mind must be recreated with these slavish delights. And where these two do meet, they are still at great expenses: for you shall hear them spend such a deal of idle breath, that both Zoilus and Gnato would have played bankrupt, if they had been half so liberal of their windy commodity. And yet in the midst of their prodigality, you shall not see them spend one dram of love upon a wise man, but only amongst their favourites and friends.  

Parasite.  Of the self and same Grape be these supple-mouthed Parasites, those that can pamper itching sensuality, that to please humours can carows with Alexander, abstain with Romulus, eat with the Epicures, fast with the Stoics, sleep with Endimeon, watch with Chrysippus, laugh with Democrites, weep with Hiraclites, that can cover vice with the name of virtue, that can call Impudency, Audacity, that will convert Rage into Courage, Wiliness into Wit, Obstinacy into Constancy.  
I think Flattery at this day be in as good request 
Tobacco and Flattery, both smoky vapours.  as Tobacco, two smoky vapours, yet the one purgeth wisemen of their wit, and the other fools of their money. And no marvel though Flatterers are so acceptable, when men for the most part can flatter themselves with an overweening, to be what they are not: this maketh them so willing to give ear to Flatterers, of whom they think they are praised, when they are but flattered, for so much as false praise is nothing else but flat mockery. 
Men are willing to be flattered.  And we are grown to think so well of ourselves, that we account him, either to be envious, or proud, that will not sooth and smooth us up in all our follies, so great is our vainglory, that when we be commended far above our desert, yet we rather attribute it to the abundance of good will, 
Fit to be flattered.  then to the fraud of him that flattereth.  

Too many in these days.  But it hath been, and is, proper to men of all sorts, to suffer themselves to be coyed and clawed with this tickling of Flattery. 
Alexander not free from flattery.  Alexander was not freed from it with all his courage, neither yet Dionysius with all his cruelty. And Themistocles being asked what words were best pleasing unto him, answered: Those that recount my praise. Our ears are more in love with the melody of words sounding to our own praises, then with any other music: and therefore many times (like as by the voices of Mermaids) they are the cause of drowning him that setteth them open to that deceitful harmony. And how many are there, that knowing themselves to be palpably flattered, do yet love him that flattereth fastest, and hate him that speaketh but the truth? And who doth not blush to see the gross flatteries of our Parasites of these times? how they will extol and commend many things in great and mighty persons, making them believe they excel in many things, wherein they have no skill at all: commending that again, which might rather be thought to be Deformities than Conformities, in a man of mean estate. And he that will be Thraso, shall never want a Gnato: but beware of the baits of Flatterers, who with sugared words creeping into men's bosoms, do but imitate the Butcher, that claweth the ox with his hand, that he might have the more convenience to knock him on the head with a Beetle.  

A good requital of an Emperor.  The example of the Emperor Sigismond is not to be forgotten, who hearing a shameless fellow to call him God, struck him on the ear, to whom the Parasite said, Why dost thou strike me, Emperor? To the which he answered, Why dost thou bite me, Flatterer?  

Flowers of courtesy.  God have mercy Sigismond for this trick, and I would all our Parasites of these times might be so recompensed: 
Better to hit a Parasite on the ear, than to lend him thine ear  for it is better to hit them on the ear, then to lend them an ear; for he that dareth his ear to a Flatterer, is like a sheep that dareth the Wolf her teat, and doth more often subvert and overthrow the wealth of a kingdom, than an open enemy.  
But see here a company now presenting themselves, that I cannot say are affected, but I think are rather infected with too much courtesy; you shall know them by their salutations. For first with the kiss on the hand, the body shall be bowed down to the ground: then the arms shall be cast out, like one that were dancing the old Antic, not a word but, at your service, at your command, at your pleasure: this old protestation, Yours, in the way of honesty, is little cared for: every Gull was wont to have it at his tongue's end, but now it is forgotten. And these Flowers of courtesy, as they are full of affectation, so they are no less formal in their speeches, full of fustian phrases, many times delivering such sentences as do bewray and lay open their masters ignorance: and they are so frequent with the kiss on the hand, that a word shall not pass their mouths, till they have clapped their fingers over their lips. But he that is so full of creeping, and crouching, either he means not well, or his wit will not serve him to mean well, for this common affability, doth lightly bring with it an ill intent, and but according to the Proverb, Much courtesy, much craft.  

Fashion-monger.  But will you see how I am pestered with a finical company that comes in now all together, throwing upon me, birds of a wing, and it is fittest for them to fly together: here comes first the Fashion-monger, that spends his time in the contemplation of suits. Alas good Gentleman, there is something amiss with him, I perceive it by his sad and heavy countenance: for my life his Tailor and he are at some square about the making of his new suit, he hath cut it after the old stamp, of some stale fashion, that is, at the least of a whole fortnight's standing.  

Fantastic.  But what call you him a Fantastic, that follows his fellow so close, a fool I warrant him, and I believe he hath robbed a jackanapes of his gesture, mark but his countenance, see how he mops, and how he mows, and how he strains his looks. All the Apes that have been in the Parish Garden these twenty years, would not come nigh him for all manner of compliments.  

His head the storehouse of wisdom.  
Malcontent.  Here comes now the Malcontent, a singular fellow, and very formal in all his demeanours, one that can reprove the world but with a word, the follies of the people with a shrug, and sparing of his speech, giveth his answer with signs and dumb shows, pasing his steps with sad and sour countenance, as if he would have it said; Lo, yonder goes the melancholy Gentleman, see there Virtue and Wisdom despised, this is the man, that doth carry a whole commonwealth in his head, that can manage the affairs of a State, and fitter to be of a Princes privy house counsel, than the best Actor that ever played Gravets' part at the Theatre.  

State Ape.  But good luck now in God's name, I hope we shall hear some news, for here comes a fellow that can give us intelligence from France, Flaunders, Spain, and Italy, from the great Turk, and I think from the Devil himself; it is one of these State-Apes, that are ever hunting after matter of State. He useth to frequent the Exchange, and you shall meet him in the middle walk in Paul's at ten of the clock, and three of the clock: and after the vulgar salutation of, God save you sir, the next shall be an Interrogatory, I pray sir, what news do you hear from Spain? how be our Countrymen entertained there? be they not troubled with those of the Holy house? They deserve to be well used, for they have made corn almost as good cheap in Spain as it is in England; they report the like of all other victual: And among the rest of all other our commodities that flieth into Spain, they say our cast iron ordonance findeth such entertainment, and is so daily befriended amongst the Spaniards, that it is thought our climate is too cold to keep it in, but it will seek adventures in Countries nearer the Sun.  
These tricks they have, both to grope men's opinions, and to gather such other news as they can inform, and with these intelligences they go from place to place; for they are nosed like Catullus, they can smell a feast; and they know well enough, that men are so inclined to hear novelties, that a few news well couched, is a better payment for a dinner or a supper, than eighteen pence to give unto an Ordinary. These men have a special gift, either to Metamorphize, or to Paraphrase what news soever.  
And what great Ambassador can be sent from any foreign Prince or Potentate, but before he hath delivered his message, yea and before he hath put his foot in at the Court gates, but you shall have one of these News-mongers that will not stick to tell, both what his errand is, and what shall be his answer.  
here comes a spruce fellow now, and if he be not allied to the Fantastic, yet I am sure the fool and he are so near a kin, that they can not marry, without a Licence from the Pope. Would ye know who it is? Mary sir, it is a Traveller, not of those sort that endeavour their travels, but of purpose to grow into the hieway of Experience, for the better service of their Prince or Country: but of those whipsters, that having spent the greatest part of their patrimony in prodigality, will give out the rest of their stock, to be paid two or three for one, upon their return from Rome, from Venice, from Constantinople, or some other appointed place. These fellows in their journeying do so empty themselves of the little wit they carried out, that they can make no better return than their minds full fraught with far fetched follies, and their heads over burdened with too many outlandish vanities; if at his return he hath but some few foolish Phrases in the French, Spanish, or Italian language, with the Baselos manos, the Duck, the Mump, and the Shrug, it is enough; for they take much travel upon them, to see fashions, but none at all, to learn virtue: This is a strange kind of travel, to make profession, to lose their credit at home, to learn follies abroad. What trust can there be in a traveler, who is still watching for a wind, whose feet are ever fleeting, whose faith plighted on the shore, is turned to perjury when they hoist sail?  

travailers may well speak of wonders.  travelers are privileged to lie, and at their return, if they do hit into a company that never traveled towards the South Pole, beyond Gad's hill, you shall hear them speak of wonders, his talk shall be of Laws, and Customs, Provincial, and Politic. What civility doth abound in the parts where he hath been, he will tell how conversant he hath been with great Princes, and how provident he hath found them in governing their estates; & almost at every pause that he hath drawn his speech to a full period, the next strain shall begin with this Duke, or that Prince: So that Dukes and Princes are as rife at his tongue's end, as, What lack you sir? or, What would you have bought? is to a prentice of Cheapside.  

The greatest Virtue.  But whom have we here, one, two, three, four five? One, two, three, four, five, and nothing else but, one, two, three, four, five? 
A Dancer.  O ho, I understand him now, this is one of the Skipping Art, that is newly come from the Dancing School; this fellow had rather tread a trick of one and twenty follies, than to perform one action that might increase wisdom: And yet to speak truly, there is no great harm in his wit, but it will serve him well enough to talk of the turn of the toe, of the caper above ground, of the lofty trick, and he hath some smack of judgement in vaulting, tumbling, and in dancing with the jebie horse. And he will speak of Plays, Players, and who be the best Actors, and lightly he is acquainted with her that keeps the best Brothell-house.  

Oh for a Pipe of Tobacco.  But O for a Pipe of Tobacco! passion of me, how have I forgotten myself, that have vented so much idle breath without a pipe of Tobacco? I know a number of my good friends that would not have spent half this prattle without taking of ten Pipes at the least.  

The sovereignty of Tobacco.  O sovereign Tobacco! that art a medicine for every malady, a salve for every sore: 'twill cure the Dropsy, the Gout, the Rheum, the Cold, the Ache of the head, a Pin and Webbe in the heel, it will make a woman that is barren to bear six children in one night; it is wonderful in operation, and they say it will make a lean man fat, and a fat man lean. But I know it hath made many wise men to become fools, and it hath made some fools again to become wise men.  
It cannot be denied, but it makes men sociable, and he that can but take a Pipe of Tobacco, drink Bottle Ale, and play a game at Noddy, is a companion for a knight: But let these fantasies pass amongst a number of others, I will not call them follies, but God's blessing on his heart, who said, that Thought was free.  
Now some will say, these are but small Faults to be spoken of, they are none of the seven deadly sins, and therefore the least drop of a Pope's Pardon may dispense with all this. And what can I do but confess a troth? and for this pleasant imperfection of Pomp, Pride, Adultery, Gluttony, Drunkenness, and such other, if I should but speak of them, there be those would nick me by and by, and come over me with, Physician help thyself. And to speak truly, I could find in my heart to be very proud, if I had wherewithal to bear it out.  

Three sorts of Bawds. One to the Usurer.  But for this sweet sin, that is of greater antiquity than the game at Maw, (ye know what I mean I am sure) if I should find fault at that, I should offend you, and him, and a great many others of my very good friends, that I would be loath to displease. I could yet find in my heart, to chide a little at some sorts of Tradesmen, that do gather their greatest gain from the sins and abuses of the people. Among the rest, there are three sorts of Bawds: but because we will be a little mannerly, we will call them Panders. The first is, a Broker, a Pander (indeed) to Usury, and a necessary instrument for the Usurer, whereby to accomplish a great deal of (sir reverence of you) K, N, averie.  

The drunkard as precious to the Vintner, as the unthrift to the Usurer.  The second sort be Vintners, panders to Drunkenness, many of them keepers of hospitality for the Prodigal, for the Riotous, for the Epicure, and receptacles many times for shameful purposes, where the vicious hath more often recourse than those of honest life.  
If there be a Walker, that doth still use his stations from Tavern to Tavern, reeling and tottering, that his two supporters will scarce bear up his drunken carcase out of the kennel, yet who can blame Tom Tapster to undertake in his behalf, and to avow him for a man of as honest conversation, as ever came drunk out of a tippling house.  

Such Vintners do know their own dishonesty.  I confess, I do sometimes love to smell to a cup of good wine myself: but when I come in amongst good company to spend my pint, or my quart, some of these Pandering Vintners are so suspicious of their own honest dealing, that they will not suffer us to send a servant, to see out of what vessel our wine is drawn, but we must take it as they will bring it, mingled and brewed, fitter for him that cometh to call for a Chamber with his female consort, than for any man whatsoever that hath money to pay.  
Can you blame me now to be angry with this bastard kind of Vintners? 'Sblood, he that will not brabble for his liquor, and his Wench, hath no spirit in the world.  

Well worth a good livery.  
Shameless Panders.  I have spoken yet of a third kind of Pander, and those be such as do keep Burdelles and Brothel houses, but it is not possible to entreat of these matters with terms so seemly and modest, as to the natural shamefastness of honest ears is requisite: but this I can advise you, there is no such trade, as to keep a Brothel house. And these affairs in times past, have been especially endeavoured by women, but to save her from the Chariot that runs upon two wheels: it is more safety for her to have a husband, who creeping into some livery coat, (which may be obtained well enough for money) will be such a countenance, as neither Constable, Headborough, nor the proudest Officer in the parish dare meddle withal. And being conveniently provided of house-room, the next provision, to have some Lais to be a Leaguer, and sometimes to lodge two or three wenches together, one perhaps a Widow, another a man's wife ruune away from her husband, and for the third, riddle me a Riddle, What is she that is neither Maid, Wife, nor Widow? Well, let her pass for a woman, these will bring in company, and company brings in wine, sugar, oranges, limonds, venison, sturgeon, fat capons, fat quails, and many good cates beside.  
Do you ask me how I know this? why they themselves care not who knows it: But here is the question, May not a non est woman lodge men and women all together in one chamber, night after night, but they must be nought together? Now fie upon these misdeeming people that are so full of suspicion. But as long as they are not able to prove rem in re, let them suspect still and spare not.  

Drunkard.  Me thinks the Drunkard and the Epicure should likewise be of this college, for Drunkenness and Incontinency have ever drawn by one line: and it is no disgrace, but rather a glory, to see a man after so sweet an encounter of cups, to be carried away to his bed upon men's shoulders, where he may lie to recover new forces. But some do distinguish the first cup of wine to be of thirst, the second of merriness, the third of temptation, the fourth of foolishness, and all the rest of beastly drunkenness. An other writeth that the wine hath three grapes, the first of pleasure, the second of drunkenness, and the third of sorrow.  

Fruits of drunkenness.  At Banquets there is nothing so much followed as filthy drunkenness, nor nothing more embraced then sensual concupiscence; for when the fume once beginneth to ascend to the brain, the mind is oppressed with idle thoughts, and wanton cogitations, it is a spur to the tongue, to contentious quarreling, slanderous backbiting, to insolent speeches and beastly talk.  

Epicure.  The Epicure a bird of the same feather, and fittest to march in equal rank with the Drunkard, whom a man cannot say to be born to live, but rather to live to eat & drink, whose felicity doth especially consist in pampering the paunch; to whom a fine conceited Cook in a kitchen is better respected, than ever was Plato or Aristotle in the Academy of Athens, I am glad I have rid my hands of this beastly generation. But what monster is this? 
Covetousness.  The hateful, pernicious, detestable wretch Covetousness, look to yourselves, you that do love yourselves, for this beast doth never come in place to do any good.  
This is the cur that thinks nothing to be unlawful, where either gain is to be gotten, or gold to be gathered. This is the canker of the commonwealth, that eateth and devoureth the gettings of the poor. This is the viper that poisoneth the ears of Princes, teaching them to set aside all just and honourable dealing: it is Covetousness that maketh no conscience in gathering of gold, nor in spilling of blood; holding nothing to be unlawful that bringeth in gain. And how many have we that be of the Trochiles kind, that do cleanse the jaws of these devouring Serpents, that eats up the means that the poor have to live by, and that reves the sweat from the Labourers brows. They heap together abundance of wealth with pain, with travel, with perjury, with oppression, with usury, with the wronging of neighbours, with the curse of the poor, which they leave again to unthrifty heirs; no less prodigal in spending, than their fathers were miserable in gathering; by how much they are advanced to greatness, by so much the more they are cursed of the poor people, and daily vengeance denounced against them, by as many as do but hear of their names.  
The covetous miser is then most ready to devour, when he makes semblance of greatest love and amity: he maketh no respect, either of friend or foe, with as little regard either of the virtuous, or vicious.  

I am sorry for this experience.  When he begins to give precepts of good counsel, his advice is then most dangerous, for if it bring not poison in the mouth, be sure it hath a sting in the tail. But would you know my experience, from whence it doth proceed, I will not stick to tell you; It is now more than forty years ago, since there were some few that called me Landlord, and I warrant you, I was as proud of that Lordly name, as my young Master would be if his father were dead. But so long as I was known by one foot of land of mine own, Lord how I was haunted with these gaping spirits that have purses at command to purchase revenues, yet not one penny to lend an honest friend.  

A necessary caveat.  They came to me with many good instructions, teaching me to be wary of my expenses, and to take heed of unthriftiness: and when they were in best hope to make purchase of my land, than were they most busy to whisper in my ear, principles of good husbandry. Well, they had it amongst them, and much good do it them for me. But I am taught to say, Beware of these covetous purchasing fellows, take heed of these men that live upon Ten in the hundred; that will give a man a whole thousand pounds worth of good counsel, but will not lend him sixteen pence, without such a pawn as they will be sure to gain by: they will stretch their tongues, but they can hold their hands. A man may sooner wring a thousand tears from such a miser's eyes, than one penny out of his purse, but they are made wise too late, that are made wise by their own harms.  

A counterfeit Soldier.  But see now, here comes a Soldier, for my life it is Captain Swag: 'tis even he indeed, I do know him by his Plume and his Scarf; he looks like a Monercho, of a very choleric complexion, and as tasty as a Goose that hath young Goslings, yet very easy to please, but with a handful of Oats. He looks like Hannibal, the great Captain of Carthage, and good reason too; for he that 
Easy to know the roar of a Lion, from the bray of an Ass.  should but hear his Tabletalk, and how he will discourse among ignorant company, would think that the Nine Worthies were but fools in comparison of his worth: He will talk of more proportions of Battles than ever Langius, Vigetias, or Machiavelli did know of. He will achieve greater victories, but sitting at a dinner or a supper, than ever did Alexander, when he conquered the whole world. And he will discourse of greater exploits and more haughty attempts, than ever were performed before Troy. And what Town so strong or Citydale so well fortified that he will not surprise, but with discharging some two or three volies of oaths: for there is not a greater Testimony of a captains courage, than to swear as if he would make his Audience to tremble, and heaven itself to shake, but with the very breath of his displeasure. At a word, he will attribute the actions of a whole army to his own virtue and worthiness, and will bear fools in hand, that neither strong Samson amongst his Philistines. Nor valiant Hercules against his ugly Monsters, were half so fierce and terrible. Now he that hath but a weak faith, and cannot believe these miracles, must be terrified with the Stab, as Caligula threatened the air, if it reigned upon his Game-players, and yet every flash of lightning made him creep under his bed for fear.  
I have almost lost myself in this intricate labyrinth of abuses, but he that should particularly discourse of these matters, had need to have tongue enough, but because we stand in greater necessity of the truth, than we do of words, we will proceed with the more brevity: if any man would seek to accuse in taxing men's imperfections with too much severity, I answer, that he that will endeavour to wipe away blemishes, must first lay them open.  
The unknown disease is most doubtful to be cured, and the less it is sought into, the more dangerous to be healed. We do seek to cover vices, which the less they are thrust out, the more they eat and fester within. But wayward children are rather brought asleep with rocking, then with rating: we will therefore interlard our sour taunts with sugared counsel.  

Lying and slandering.  But with what patience might a man temper himself to speak of these most execrable creatures, that do endeavour themselves in nothing but in lying, and slandering, whose poisoned breath is more pestilent than the plague of pestilence itself; whose depraving tongues, are more piercing than the point of a sword, & are whetted still with scandelous and lying reports?  
It is holden more honest, openly to reprehend, then secretly to backbite: for as the soul is more precious than the body; so it is a greater offence to take away any man's good name, which refresheth the soul, than to defraud him of his food, that sustaineth but the body. And as the Philosopher saith: Men are not borne only to live, but they must likewise endeavour to live well. He addeth further, It is a just thing, that every one be aswell advised what he saith, as what he doth, because amongst noble minds, an actual wrong is more easily tolerated, than an injurious word prejudicing our honour, by a slanderous and lying report, always esteeming the blow of a sword to hurt but the flesh (and may easily be plastered) but a word suggested to infamy as a blemish to the reputation, that no salve is able to recure. But as there is no happiness without hazard, no goodness without temptation, no honour without envy; so there is no virtue without detraction.  

The reputation of a liar.  A reputed liar yet hath some reputation: for Theophrastus' being asked to whom a man might best commit a secret, answered, To a known Liar, because, if he should disclose it, he should not be believed.  
There is no better Antidote against this poison of detraction, than patience; and how well assured, and well recompensed is that patience which is of long suffering, knoweth how to bear and forbear.  

Patience.  Patience is but a dry plaster, but it is a tried medicine, and it armeth men to the proof against all assaults whatsoever.  
I prescribe no other counsel, than what myself do follow, that for mine own part (amongst all these slaves of imperfections) the liar and the slanderer, doth least offend me, because I know that a thousand imputations, injuriously furnished, by a thousand detracting slanderers are not so grievous to a man of wisdom, as one matter of truth avouched by him that is of an honest reputation.  
What should I speak of Pride or Vainglory, the one hath deprived the Angels of the joys of heaven; the other hath replenished the world with Knights.  

Pride dangerous in all estates.  Pride hath been the overthrow of many flourishing Cities; Vainglory infecteth commonly none but fools.  
There is not a more dangerous vice than pride, if in a Prince, it ruins the love of his subjects; if amongst subjects, it breedeth neglect of duty to their Prince; if in any Statesman, it draweth contempt both of Prince and subject.  
It is a misery to be proud, and poor, to be revengeful, and dare not strike; to be sick, and far from succours. But pride is commonly drawn in by prosperity; for worldly Prosperity is a spur to wickedness, and it carrieth men voluntarily to the Court of vanity.  

Prosperity begetteth pride.  Prosperity is puffed up with Pride: it is full of presumption, and sleepeth in such security, that Philip's Boy, who every day cloyed his master with the clamour of Mortality's, can hardly awaken it: there cannot be a more excellent touchstone, whereby to discover the dispositions of men, then is the superfluity of wealth, and the extremity of want; the springtide of prosperity, and the low ebb of adversity: For although the matters of themselves are indifferent, yet the managing of them is it that giveth light. Prosperity pampereth us in pleasure, it maketh us to forget God, and to repose our greatest confidence in the vanities of the world. Adversity maketh us contemptible in the eye of the world, it is the mean whereby we are taught to know ourselves, and to draw us to God.  

Adversity more precious to the soul than prosperity.  Prosperity so swelleth us in pride, that we forget ourselves: it blindeth our understanding, that we are not able to discern a friend from a flatterer, nor to judge whether these which do fawn upon us, be more in love with ourselves, or with our fortunes.  

Virtue never tried but in adversity.  Adversity maketh us humble, it cleareth the understanding, and giveth us eyes to discern between friendship and flattery, and to make assured trial between a friend and foe. Adversity may be both judge and jury.  

poverty not greatly cloyed with friends.  What have I said? may Adversity judge between a friend and foe? I never heard that poverty was cloyed with many friends. And Adversity, if he once begin to want, shall never want a foe: they will say a friend is tried in time of need; but I say still, that Need is it that makes a friend a foe. He is a fool that wanteth friends, and if he want no wealth: But he that hath poverty to cast up his accounts, and is become Needs Ambassador, to beg, or to borrow, if he find a friend to help and supply his want, I say such a friend is precious, and more rare to be found, than Plato's Commonwealth, More's Utopia, Cicero's Orator, or Baldesers' Courtier.  

The friendship of this time.  A friend, in this age, is more ready to lend his conscience than his coin, more apt to enter into any exploit of vice, than to relieve the necessity of his friend that wanteth.  
In a cause of quarrel he is but of slender account, that cannot carry with him, ten, twenty, thirty, or forty that will take his part, and will adventure their lives, be the quarrel never so unjust: but let him be in want, not one of those forty will lend him his purse.  
The mightier thy friend is in his own estate, by so much thy danger is the greater to prove him for money: And yet how many are there in these days that would abstain from heinous and hurtful offences, if they had not confidence in the favour and rescues of their great friends, to bolster and bear them out in their wickedness.  
Friends being of the world, their friendship hath also his corruption of the world; and friendship nowadays stands upon these limits, that is, not to correct one another for their vices, but rather to cover and dissemble, and to suffer community of evils.  

What required in friendship.  The first effect of that faith and virtue which ought to be considered in the election of friends, is to give counsel; yet some do rather desire to dwell in the lust of their particular desires, than to be advised by a friend: And for good counsel, we use to take it as we take Tobacco, if we draw in at the mouth, we straight blow it out at the nose.  
True friendship is not to be found, but amongst the virtuous, and groweth between them thorough the affection which they do equally bear unto virtue: But we are better known the one to the other by our faces, than by our virtues; and I would to God we were not better known by our follies, than we are by our faces. It is an easy matter to speak of virtue, and to tell of her excellency; but to translate her out of words into deeds, is not conversant with many: and no wonder though so few do look out after her, for she is grown poor, and who would follow a beggar? But in her greatest want, she is not without her recompense, for if there be no body else to reward her, she still pays herself with a certain contentment, which may sooner be felt than expressed by words. And let us praise virtue how we list, and let us write whole volumes in her commendation, yet if it extend no further than to the things on earth, I say there is not any thing so wretched and miserable as man.  
Honour is the reward of virtue, and only virtue must open the gates before honour can enter.  

The Pope hath suspended virtue from Rome.  The Romans builded two Temples joined together, the one being dedicated to virtue, the other to honour, yet seated in such sort, as no man could enter that of honour, except he first passed through that of virtue.  
But it should seem the Pope hath made a new dedication of those Temples, as he hath done of that builded by Marcus Agrippa called Pantheon; and because he could never bring virtue to become a Papist, he would therefore leave no monuments of her in Rome.  

The Papist of more expedition than the Alchemist.  I could take occasion here to speak of them that will make men believe that they can make gold; but to whom they promise abundance of wealth, of him they ask a great deal of money: me thinks the Papist and he should be of near affinity, the one professeth to make gold, the other to make God: but I commend the Papist to be the more speedy workman, for he can dispatch up his God, but with speaking of five words, the other cannot perfect his gold in the spending of five loads of charcoal.  
But Lord, how have I forgotten myself! I was bidden to day to a dinner, where will be a great meeting of good company, I must frame myself to be sociable amongst them, I must flatter and lie, & learn to make curtsy after the new fashion, I must prepare mine ears to hear of strange discourses, and where such store of matters are so often debated; no marvel though reason be something abated.  

Tabletalk.  One will prove by natural reason, that fire is hot: another, after the setting of the Sun, will tell a tale of the shadow: a third will avow it of his credit, that Hercules was a tall fellow with a Club: an other will clap himself on the breast, and tell you twenty lies, as, how kind and loving he hath been to his wife: an other swears a tale is aswell beautified with detestable oaths, as an Oration is with figures.  
Now for some others that will rejoice in their own abominations, making vaunts of their adulteries, fornications, drunkenness, and other like sodomical sins, taking as much pleasure in the boasting and braving of it, as they did in the acting: I say, that a man committing an ill, may be said to be but simply wicked; but after, to glory and rejoice in his evil, is of a cursed spirit, and worthy to be detested of all honest company.  

Matters of small worth.  What should I speak of othersome, that at such meetings, will enter into disputations, of approving and defending matters of so little worth, as they are not worth the speaking of? yet where this short Text, Dixit insipiens, might suffice for authentical authority, they will spout out their Syllogisms, their Majors, and their Minors, framing their Arguments with as great vehemency as if they were disputing about matters of faith. Now if there be a good Trencherman amongst them, that can help himself with the advantage of time, he betakes him to his teeth: If he can but say, This is a good cup of wine, who would desire a better conclusion?  
Perhaps there may be some one or other amongst them better learned than the rest, who hearing this resolution, and finding the cup to be empty, will aptly apply this axiom set down by Aristotle, Corruptio unius, est generatio alterius, and calls to one of the waiters to fill in a fresh pot.  
A man might speak of a number of other trifling matters (fitter to be laughed at, than to be repeated) that commonly falls out at these merry meetings, at feasts, at Ordinaries, or other places of good fellowship: but let them pass amongst the number of Faults of little or no importance; and for my own part, I think a man were many times better to dine or sup with bread and cheese quietly in his own house, than to go to those places where there is so great frequent, unless he knew his company the better, for God bless them all I pray God, there are such a number crept into this order of Knighthood, that a Gentleman may think himself to be highly favoured, if he can but find a place to settle himself at the sidetable; for the high board is still taken up with those of the decayed order.  

Husbandmen.  I think it were best for me now to take a little breath, but I have yet a short journey to make into the country, I must go visit the servants of Christ, those that live by the plough and the cart, that can gather gold out of the dirt, and can reap commodity from the very excrements of filth itself.  

Well gotten goods.  Husbandry hath evermore been of great account in all times and ages, and the husbandman's increase is the blessing of God; for he can but heir, sow, harrow, dung, dig and delve, but it is the blessing of God that giveth the increase: the best gotten goods then (I say) is that which is gotten by husbandry.  
Husbandry breedeth up cattle for the relief and sustenance of man, it maketh provision of skins, of wool, hemp, flax, and such other like, sufficient, in the first age, for the appareling of man; this superfluity of colouring, dying, with so many several sorts of weaving and transforming, serveth but for pomp, and is a great deal more than Nature hath need of.  
The husbandman's pride, and his wit, are very near alike, yet they will calculate of dearth and plenty, and will prognosticate to day, of corn, cattle, butter, cheese, and such other, what price they will bear for a year or two to come. Their greatest speculation is in observing the seasons of the year, and if it happen to hold dry two days more than they think is enough, or that it rain but two hours too much, the next market day they will raise the prizes of all manner of victual.  
The poor in the country shall never thrive that do dwell too near the rich, for the wealthy have still money enough at command, to buy, when the poor must sell good cheap, to pay his Landlord's rent: And when the rich men hoard up their store, to make scarcity and dearth, the poor must serve the market to relieve his present want.  

The rich man's joy is but vanity.  These drudges be they that do draw their whole contentment from a little dirt and dross, so shutting up the treasure of Gentry within the limits of their miserable pelf, that if God hath but blest him with some few horns about him, I mean his pastures well stored with cattle, and a team or two of oxen to plow his land, with the kow pasture well replenished with milk kine; you shall see such a peasant to stand more on his reputation, than a Gentleman endued with as much knowledge as the seven liberal Sciences can afford him.  
The malapert clowns that have no virtue of the mind to crack of, but of their oxen, of their sheep, and how many hogs they have in their backside, that are so choked up with the carks and cares of the world, that they can not relish those things that savour of wit, to whose ears the lowing of a kow is better pleasing, than a Lecture of Logic. Let them vaunt of their Gentry what they list, but if they be so respected, I am sure it is amongst plowmen, amongst shepherds, amongst clowns, or amongst churls, such as they be themselves.  
This comfort is yet left, Nature herself hath handsomely provided for them; for as she brought them innocents into the world; so at her appointed time, she taketh them away again, as errand fools as she first brought them in, without any great alteration, unless perhaps a little pride and a great deal of ignorance.  
Those sins that were wont to be called, the sins of the City, because Townsmen had especial trade and traffic with them, as Pride, Voluptuousness, Excess, Incontinency, Drunkenness, Perjury, Usury, and such other, are now as frequent, and as well entertained in the Country, as if they had been there first bred and brought up.  

A guilty conscience.  Mary for Conscience, I pray you commend me to it, you that know where to find it, for my own part, I know not where to seek after it, neither in the City, nor in the Country: and it makes no matter, for it is a nice thing to deal withal, this same conscience. And men that are wise, will run through the affairs of the world, and not so much as once think of it.  
A guilty conscience is evermore a severe accuser, and to the impenitent person, a most terrible judge.  
A bad conscience is a scourge, nay it is the executioner, which burneth, which beateth, which tormenteth the mind, and that with so much the more horror, by how much the life is prolonged.  

The wolf that could measure his conscience.  Now who in the name of God would be cumbered with such a Conscience, that doth thus vex and torment a man that hath a little regard to Godward? Me thinks men might learn wisdom from amongst bruit beasts, they might remember the Wolf that was enjoined by his ghostly father, to fast, and for four and twenty hours to abstain from flesh, or at the least to eat no more than in his conscience did exceed the value of three halfpences. The Wolf departing homewards meeting with a sheep and her lamb, and having an appetite unto his dinner, and remembering what his ghostly father had enjoined him unto, valued the sheep in his conscience to be worth a penny, and the lamb a half penny, and without any further scruple, devoured them both. And he that will live in this world, and cannot learn of the Wolf, how to square out a good conscience, shall never grow fat.  
It is but our own deeming, or misdeeming, that maketh the conscience good or bad; this lesson is not new, Crede quod habes & habes, the priest taught it long ago to the young scholar that came to borrow a horse. Now he that can wisely persuade himself, that his conscience is good, hath this for his comfort.  

A good conscience.  A good conscience is the Correctresse of our affections, the Schoolemistris of our souls: It is a bridle before sin, whose testimony is better than a thousand witnesses, when every man's soul is fed with hope or despair according to the testimony that is witnessed by the conscience.  
Let Conscience go, for you may perceive he is best at ease, that hath least to do with her; yet there be some that will boast and brave so much of it, that all things well known (if a man did stand in need) he might buy more conscience and honesty too at Sturbridge fair for a hundred of Colchester oysters, than a hundred of them were able to furnish.  

Honesty like to die.  Honesty they say, lies sick of a consumption, pray God help him, for Charity is waxen cold, and fuel again is grown dear, we must therefore keep the smaller fires, for necessity is not only without law, but she herself is likewise the law of Time.  
Vice hath so long time been covered with the name of Virtue, and Virtue is again polluted, and counterfeited in the habit of Vice: Mercy that ever hath been accounted gracious, and doth most nearest resemble the divine Nature, yet being used out of time and season, she looseth her grace, and may rather bear the name of foolish pity, then of mercy: It is no less cruelty (saith the Philosopher) to punish no offence, than not to punish any: It is then a great virtue in him, that can be wise and merciful both together.  

Liberality.  The like again may be said of Liberality, for as those that build, be not all good workmen, so those that give, be not all liberal; for many lay hold of other men's goods, and are lavish of that which is none of their own. Some other will give to him that hath no need, and leave another in wretchedness, whom they ought to reward. Some other again on the sudden, will so empty the fountain of Liberality, that they are not able again of a long time to use it.  
Alexander doth best fit us with examples of true liberality; for he ever considered the worth aswell of himself that was to give, as of him that was to receive.  

An exercise aptly rewarded,  Amongst other precedents, there was one brought to Alexander, of such dexterity, that with one pease he would never fail to strike off another, (as men do play at shovel-aboord) the length of a long table. Alexander esteeming of the sleight to be but vain, and to serve for no manner of purpose that was good, bestowed his reward accordingly, and gave the party a bushel of peason: A fit recompense (indeed) for so idle a toy.  

The Amorist  But I am still interrupted, I think now by one that is in some Lunacy, or else he hath been scared with spirits: alas how ghastly he looks, now fie upon love, it is an Amorist, for twenty pounds, his Mistress hath lost her little Dog, or else her Monkey is lately dead, and he mourns in black as Hortentius did for the death of a Lampray.  

The misery of an Amorist that hath a coy Mistress.  Alas poor fool, I do pity him, I think Dame Follie herself will simper to see her servant in this perplexity, how many nights watching, how many days weeping, how many hours suing, how many times sighing, and yet how little profiting, to see a fool serve that Saint on his knees, that honoureth the devil in her heart, to think that the old painted face of Proserpina, to be the same that it was when she came to be Pluto's wife.  
Love is like an Ague fit, sometimes hot, sometimes cold, sometimes glad, sometimes sad, my lovers head troubled with unquiet thoughts in the night, with jealousy in the day, mocked by his companions, pitied of his friends, derided of his enemies, scorned by his foolish Mistress.  
I cannot believe that ever Virtue was a Potarde in that we call Love, yet this folly doth many times assault the bravest minds, and Cupid hath made a breach in the camp amongst the squadrons of armed Soldiers.  
The folly of affection I see is wonderful, yet are the errors of beauty much more admirable, when in herself she is but a painted Sepulchre, and in her actions the diminisher as well of natural as moral reason.  
With like happiness Lovers possess their Mistresses, as Vatinius did his Consulship, whose honour, neither frost, nor spring, neither Winter nor Summer, did ever behold (as Tully partly jested) whose countenance of favour depending on instants, hath but a days breeding, and a years repenting.  

love sir revetence.  In love, what seeth the eye? lasciviousness; what heareth the ear? lasciviousness; what uttereth the tongue? lasciviousness; what thinketh the heart? lasciviousness; what inureth the body? lasciviousness.  
And call you this love? ay, it is love sir reverence, I have heard of many that were mad for love, yet I never heard of any that were wise in love. I have read of Conquerors whom Love have made effeminate, but I never heard of any whom Love hath made truly valiant, I know where wisemen have been besotted by fancy, but I could never learn where fancy made a wise man.  
If men would dispose their eyes as warily, as women can display their beauties garishly, they should borrow bird-lime from the fowler, & catch the birds by compass in his own nets. But he that treadeth that desperate labyrinth of Love, is in ordinary destiny of a wise man to take the habit of a fool: of a careful man to become negligent, of a valiant man to become so weak, as to stand in awe of a foolish woman's word: of a provident man, to lose all policy: of a young man, to become withered, of a freeman to become miserably bond, of a mild man to bear the burden of an Ass, of a religious man to become an Idolater, of a rich man honoured, to be a poor man scorned, of a patient man, to be a revenger of the filthy causes of his Minion: in brief, to forget God, and to neglect the knowledge of all goodness.  

More hair over her brows then would serve three or four honest women.  I think my Lady herself would laugh, to see an Amorist that is kindly besotted, how his Angels must fly to fetch new fashions from Venetian Courtesans, to please his demie honest Mistress. Then she must have a Mask, to cover an impudent face, a Periwig to hide a loathsome bush, a Busk to straighten a lascivious body. And for painting, it is as general amongst a number of women (that would fain be accounted honest) as it is to the most noted and common strumpet.  
His loose legged Mistress, must spur forward his wit, to set abroach pretty conceits; and if his brain be not too barren, he must indite loving lines, and amorous verses in the praise of his Mistress: He must borrow colours from Lilies, and red Roses, to beautify her cheeks, her teeth must be of Pearl, her breath Balm, a Pallas for her wit, 
The worst part shall be her soul.  a Venus for her chastity, her tongue the tongue of an Adder, her tail, worse than the tail of a serpent; he must learn prettily to lisp out, sweet Mistress, kind Mistress, he must kiss her pretty hand, the handle of her fan, her Nosegay, the neither skirt of her Petticoat, he must play with her little Puppy, he must adore the point of her Busk, the seat that she sits on, the ground that she treads on, yea the very strings that serves to tie her shoes.  
Base Vassals, more base than baseness itself, the very shame of men, and the stain of manhood, go learn with Sardanapalus to spin, and for those women that will retain such servants, God make them honest, for I am sure they will never be wise.  

What we call love.  But let us speak a little of Love, for so far as I understand, that which we call Love, is so far from love, that I rather think it to be a doting frenzy, roving and running headlong upon impossibilities, engendered first between Lust and Idleness: his associates and chiefest companions, are pain, trouble, anger, rage, fury, doubt, grief, languish, threatening, despair, uncertain hope; his surest good, base weakness, his fruits are laboursome adventures, nay rather, loathsome misadventures.  
To speak truly, that which we call Love, stands upon too many nice circumstances, when filthy lust, and inordinate desire, do evermore march under loves Banner, and do make the name of Love their Bawd, to cloak and bolster out their fleshly appetites.  
The Amorist is seldom seen to take delight in overworn antiquities, or in unseemly deformities: an argument that they are rather in love with the body, than the mind, and that their love is both earthly, and fleshly.  
The effect of love is faith, not lust, delightful conference, not detestable concupiscence. He therefore said well that said, Love was Divine, for love indeed is a subject of greater excellency then to join earth to earth.  
I cannot think the society between man and wife may be called love, because it giveth opportunity to lust, and it hath too much trade and traffic with carnal desire: I think a man should love his wife with as great zeal and fervency, as he loveth himself: and he cannot be said to love (but rather to hate himself) that doth not so respect his love and duty to God, as to curb his brainsick affections, that they range not after sensual pleasure, not to pamper, nor to please himself with the vain delights of a fleshly appetite, that leadeth from the divinity of Love, and draweth to loathsomeness, and to the destruction of the soul. Now the husband, that should love his wife in this sort, that should seek to bridle her from her foolish vanities, a hundred to one, she would never love him again, and all the women in the Parish would protest against him, and swear, that he were neither loving nor kind to his wife.  
Why then we may perceive the excellency of love, is where God is a party, or where it hath relation to things that are divine.  

True love in deed.  This prescribed commandment, Thou shalt love the Lord thy God, and thy neighbour as thyself, is it that draweth nearest unto love, between man and man, but this love cannot be said to be terrestrial, when it hath his original from the Commandment of God. But would you know what is true love (indeed?) the love of God, who loved us undeservedly. And this love was well expressed by our Saviour in the day of his passion, when neither the torments of his body, nor the wickedness of his people, could restrain him, not only reconciling those to his grace, that were present, or already passed, but to love those, that were yet to come, and hereafter to be borne, was a love never heard on before nor sithence, but in the person of our Redeemer.  

The love of Christ.  Our liberty and absolution dependeth upon his condemnation. He was condemned by the sentence of men, and we absolved in the judgement of God. Here is true love indeed, and the property of his affection doth never alter towards his chosen: for he pitcheth his Tents about them to defend them, and his ears are ever open to hear them, if they appeal to him in their adversities, and he accompanieth them with his holy Angels, to guide and direct them, that they run not astray.  
There is no doubt but there are some that do meditate on this mercy, and that have grace again to consider of this inestimable love of GOD towards man, that endeavoureth again with all humility and thankfulness of heart both to love and fear: and for his sake to be both of a loving and charitable disposition towards their neighbours.  

Love must be divine.  Here is love now truly expressed in his own nature, and this love must be both celestial and divine, when God is at the one end of it.  

women's faults.  We have hitherto spent the time in delivering of those faults and follies that are conversant amongst men. And I think if a man were made all of eyes, as Argus was, he could not look into the one half of those vices that now do infect the world: But is there any escape to be found amongst women. Men you see are full of Faults, but amongst women (some will say) there is but two Faults, and those are, they can neither do nor say well. But this (as I take it) is rather to be objected in the way of merriment, than to be received for a truth. But this is true, there hath been both good and bad women from the beginning; but for those that have been accounted ill, they were never half so detestable in times past, as they be at this hour: nay, those women that now would be accounted good, and would be angry if there should be any exceptions taken to their honesty, are more Courtezan-like (to the show of the world) than ever was Lais of Corinth, or Trine the famous Courtesan of Thebes.  
What new fangled attires for the heads, what flaring fashions in their garments, what alteration in their ruffs, what painting of shameless faces, what audacious boldness in company, what impudency, and what immodesty is used by those that will needs be reputed honest, when their open breasts, their naked stomachs, their frizzled hair, their wanton eye, their shameless countenance, are all the vaunt errors of adultery.  
With these sleights and shows they have made Emperors idle, as Anthony, strong men feeble, as Samson, valiant men effeminate, as Hercules, wise men dissolute, as Solomon, eloquent men lascivious as Aurelius.  
What is become of that age, when simple beauty was best beseeming an honest woman, when bashful modesty enclosed in a virtuous breast was their best lure, whereby to induce an honourable reputation? they were then beloved by the virtuous, by the wise, by the learned: but now most commonly, by the lascivious, by the idle, and by those Hermaphrodites, that are not worthy the name of men.  
Thucydides will needs approve that woman to be most honest, that is least known, and in whose praise or dispraise there is no report at all, but it is not possible for any woman so to behave herself, but she shall be misreported; and the more honest in life, so much the sooner infamed, when it is the common practice of every known strumpet to scandalise and slander that woman, which she in her own conscience thinks to be most honest because it helpeth to cover her own abominations (as she thinketh) and the more to blaze it forth, she shall not want the assistance of her Ruffians, her Apple-squires, and of those brothel queans, that lodge, that harbour, and that retain her, and such as she is, in their houses for commodity and gain.  
Nay, they have the sleight, even then most devilishly to infame, when they will make show most honestly to excuse. And under the pretence of flying reports, which they will say hath been told them by others, they will spread their own venom, complotting and devising those untruths, that never were heard nor thought on.  

Report of no authority whereby to censure women.  Many good and virtuous women are by these sleights most shamefully infamed, I cannot therefore admit that report should be of any credit, whereby to deem of women's goodness: I have (me thinks) a better mark whereby to discern between the good and bad, and I have gathered it by observation. 
An harlot hath more friends than an honest woman.  I have seldom seen an honest woman to have many friends that will take her part, that will speak for her, that will quarrel for her, that will fight for her; there be not many that will bestow gifts on her, that will lend her money, that will send her in daily provision of capons, coneys, partridges, pigeons, wine, sugar, spice, and such other acates, both costly and dainty: you shall not see an honest woman thus supported, unless by a father, a brother, or by a husband.  
I have not known an honest woman much frequented, with one, with another, with a third, and so with twenty, every day a new; I will not speak of nights, for so I might put all surmise-quite out of question. Nor I never heard of women greatly cloyed with honesty, that would harbour such as these, that will defend them, excuse them, shut them up in a chamber; but I begin to blush, I'll say no more: you may quickly guess a Strumpet by her multitude of friends, in the court, in the country, in the city, in the town, in the east, in the west, in the north, in the south, in all the quarters of the world. She hath adopted fathers, adopted brothers, adopted cousins, adopted friends, adopted servants, adopted partners, and such a number of other like adopted companions, that she hath more (called by the name of friends) to undertake in her behalf, than twenty honest women. Then she hath her Cutters that must undertake her quarrels, Ruffians, Roisters, Swashers, Swearers, thieves, Robbers, Shifters, and the whole fraternity, that hath set aside all fear of God, and shame of the world.  
Do you ask me how she should induce this large acquaintance? I say, beware of the sleights of an harlot, she hath a tongue to train, eyes to allure, tears to excuse, looks to atract, smiles to flatter, embracements to provoke, frowns to delay, becks to recall, lips to enchant, kisses to inflame, a body to perform, and all these to poison.  
She had need to have many suitors, for her expenses are great, and therefore she retains none longer than their crowns will last; but she plumes them one after another, till she hath left them neither feather nor flesh on their backs; and as she wears them out one after one, so she disperseth them again, some to the Physician to seek for help, some to the spital, that are past recure: Some to Weeping Cross to bewail their own follies: Some to raise new rents by the high way side: Some she sendeth to the Compter, some to Newgate, some to the Gallows, and all to the Devil, if they have not the better grace to repent in time.  

Frine the Courtesan of Thebes.  Histories make mention of many famous Courtesans, that it should seem had great taking; for amongst the rest, this Frine spoken of before, reputed to be but a common courtesan, after Alexander had razed the walls of Thebes, proffered the Thebans, to repair them at her own proper charges, but only that she might be suffered to engrave this inscription upon the wall, Alexander razed it, and Frine raised it.  
It would be a tedious task for me now to take in hand to speak of Faults as they happen to fall out between the married, sometimes by a misdemeaning towards his loving wife, otherwhiles by a malicious woman towards her kind husband. But as the occasions are innumerable that fall out between them, so the strifes and debates arising by those occasions would be no less infinite to be described.  
But it should seem these contentions falling out between man and wife, are not new: for there is a Record of one Gorgias, a famous Orator that was shrewdly cumbered with an unquiet wife, who in an Oration exhorting the Greeks to peace and concord, in the midst of his Oration was interrupted by one Melanthus, who crying unto the people, said, My Lords and Masters, do you not see this Gorgias, who with his eloquent Oration, would exhort us to concord, being a number of people, and yet he can not persuade a quiet peace in his own house, where there is but himself, his wife, and his maid that do live in continual strife and debate.  
The Athenians to prevent dissensions which might fall out between men and their wives, appointed certain Magistrates whom they called Reconcilers of the married.  
The Spartans' in like manner had certain set officers whom they called Harmosyus, who had in charge to correct and chastise the pride and insolency of married women. But Varro reasoning of women's infirmities saith; that the fault of the wife is either to be taken away, or to be endured: Now he that hath discretion to take it away, bettereth his wife, but he that hath patience to endure it, maketh himself better.  

A vain question by a great Philosopher.  By this we may perceive, that the discords falling out between married men and their wives, are grievous offences, and so burdensome for many to endure, that Theophrastus a great Philosopher made a question, whether it were expedient for a wiseman to marry, or no. And Thales one of the seven Sages of Greece, being demanded in his youth why he did not marry, answered, because it was too soon: and after, coming to more riper years, being asked the same question again, answered, that then it was too late; in this sort covertly proving that it was not expedient for a wise man to marry at all.  

Marriage commanded by God.  Marriage is not only commended, but it is also commanded, and by whom? by the Almighty himself, who hath created us, and who hath said, It is not good for man to live alone: And what greater honour than that we owe to our Parents, being expressly commanded, Honour thy father and mother; yet this holy institution of wedlock is more worthily dignified, Thou shalt leave father and mother, and cleave to thy wife: when a man betakes himself to wife, he gives no occasion to be slandered, but rather just occasion to be honoured.  

Marriages in these days how they are made.  Marriages in these days, are rather made for fornication than for continency, not so much in hope of issue, as for gain of money, more for lucre than for love: neither is there any respect had to the quality, so they may embrace the quantity; for nobleness and virtue, alas it is no portion, when a thousand crowns are rather embraced, than two thousand good conditions.  
But the world is grown too too wise, and Parents are too wonderful provident in these days, that in knitting up of marriages will cark and care for children's children, before they are borne, yea many times long before they are begotten.  
I think there is not so arrant a drudge, but if she do bring a portion, she shall have a husband: neither is there so silly a Clown, but if he be able to make a jointure, he shall soon have a wife.  
Well, I have no daughter to marry, and I am glad of it, for I perceive it rids me of many encumbrances, but if I had, and that I were of ability to give bountifully, I would sooner bestow my money to buy her a little wit, than to buy her a lump of flesh, that is but leapt together in a fools skin.  

A foolish father.  O how foolish is that father, that will bestow his well nourtured daughter in marriage with such a sot, that hath nothing in him but a jointure: these parents do little considder what a grievous fault they commit, in bringing their children to a loathed bed; and yet these faults amongst parents are too common.  

The fruits of our Marriages  These marriages are preparatives to fornication and adultery, and how many inconveniences do daily fall out, by occasion of these marriages; the world is so full of examples, that I may therefore be the more sparing: let him that will needs marry (as near as he can) make choice of her that is rich, to the end that the necessities of this life may be supplied. Let her be nobly borne, the better to minister to his reputation, and to join honour to his posterity. Let her be young, that she may the rather delight him: and that he may have no occasion to find marriage loathsome, let her be fair, the better to content his desires, and to contain him from strange affections: but in any case, let her be wise, honest, and virtuous, to the end he might with the more security repose his estate upon her government.  

A great error in Parents.  There is nothing wherein Parents do so much err, as in bringing up of their children, that are more desirous to see a child live, than to see him virtuous; but what a misery is this, to see a father live in wretchedness all the days of his life, to the end he may die rich, to leave a light headed son, that will spend more in one week in riot and prodigality, than the father could scrape together in one year with all his sparing misery? If thy son be good and virtuous, a little is enough: if he be foolish and dishonest, a little is too much.  
There is not a greater reproach to a father then a wicked son, because the faults of the children are justly imputed to the Parents that had no better regard to bring them up in their infancy.  
Holy the Priest was not punished for any fault himself had committed, but because he winked at the sins of his children.  

A good law  The Heluetians had an ancient Law, that if a youngman had received sentence of death, the execution thereof should be done by his father (if he were living) that the father might, in some sort, be punished for the negligence he used in the education and bringing up of his child.  
And the law called Facidia was much to that purpose, by which it was enacted, that the child should be, for the first offence admonished, for the second punished, for the third hanged; and the father should likewise be banished as partaker of his fault.  
It is said, that youth never reigneth well, but where age doth hold the bridle: but this is certain, I never saw that child, which was let run with the rain in his own neck, but when he came to ripeness of years, he rather proved a Thorn in his father's side, or rather a dagger to his heart; heaping grief and sorrow to his own soul, either by a misled life, infamous and detestable in the eye of the world, or by an unnatural, disobedient, and undutiful demeanour towards his father himself.  
But Lord, how many encumbrances are incident to parents that are vexed with the practices of amorous daughters! for whilst they are providing dowries to bestow them in marriages of such as they like, and think fittest for them, they provide themselves of Paramours, such as they list to fancy: But for him that should take to wife, her that hath been her father's wanton, were not such a one well sped? he should be sure to have Gaul to his Sugar, sour sops to his sweet meat, he were better to marry a milkmaid, then to marry a father's fondling, one that is called her father's joy, his jewel, his darling, that is brought up in pleasure, in pride, in idleness, in audacious boldness, (for that is grown to a fashion) and this is the cause, that women in these days have forgotten to blush.  
It may be that such a one will bring a great portion, but let him that shall marry her, make full account, that her vanity will far exceed her marriage good. And for every hundred pounds in money, she brings a thousand vanities, a thousand fits, a thousand follies, a thousand fancies, a thousand newfangles.  

As Knights grow poor, Ladies grow proud.  To day she must keep her chamber, sick of a quotidian fit of folly, to morrow the Coach must be made ready, she must amongst her acquaintance to listen out for new fashions: the third day alas, she breeds child, and then we must look about for dainties; and far fet, and dear bought (they say) is fit for Ladies: the Proverb is old, and it may be true, that as knights grow poor, Ladies grow proud. But this foolish nicety that is in this common request amongst women it is got into the bone, and it will never out of the flesh; and let it stick there still, for a nice conceit best becomes a pretty soul. She did well express it that wept so bitterly, to think how much ashamed she should be at the day of judgement, when she should stand stark naked before so great an assembly, as she heard say would be there present.  
I have run myself beyond my bounds, my purpose was, but to have spoken a little of these faults, that are committed in knitting up of these wicked and ungodly marriages, and that in such a general sort, as almost there are no other made.  

Undutiful children.  I have a little glanced by the way, at the folly of those fathers, that do love their children with more affection than wit.  
If I should now take upon me to speak of the ingratitude of children towards their parents, I might write a greater volume than my leisure might well permit.  
But they say it is a wise child that doth know his own father: I say again, that in many places he is a wise father that doth know his own child. And there is not a better Item, whereby to discern a Bastard, then to see a brat unnatural, and unkind to him that is taken for his father. Nature herself hath taught this, and Nature cannot err: And therefore that son, that both against the law of God, and the law of Nature, becometh ungrateful to him whom he supposeth to be his father, if he be not a Bastard, I say he is worse, and pity the earth should bear so ungracious a burden.  
I will conclude with this caveat to careless parents, beware of those that do gape for your lands after your death, and desire the managing of your goods during your life.  
But it is true, Nature may be perverted, and there is no knowledge in the world which is not corrupted, nor any learning, art, or science, which is not abused: It were too great a presumption in me to meddle with Divinity: no, it is too high a style for a soldiers pen, and I have learned long since, Ne suitor ultra crepidam.  

Divinity.  Yet to speak a little with humility and reverence, I will not implore the assistance of the Muses, or Apollo, but of the high and most mighty God.  
Whatsoever is certain of itself needeth no demonstration: then in Divinity, the dignity of the subject may suffice, for where the object is God, the groundwork is infallible, still permanent and irrevocable.  
Divinity hath been from the beginning, yea, the word was before the world, for the word was God. Divinity is a heavenly law confirmed by antiquity, sealed by God the Lawgiver, written and set down by the finger of God, and delivered by those that were inspired by his holy spirit. It hath pleased God from the beginning to raise up patriarchs and Prophets, to teach and govern his people: and after, in the Kingdom of our Saviour, he ordained the Ministry of the Gospel, appointing it perpetual to the end of the world, and hath further taught us to pray, that labourers might be thrust into the harvest.  
But I am sorry now to speak of our Ministry, and but according to the truth, how many do make themselves blind, by seeing too much, such as can set the holy Scriptures at a jar, who curiously searching out the virtue of words, do carelessly subvert the words of the truth.  
What is it that they cannot utterly overthrow with their fiery blasts of thundering words by Engines of Definitions, Distinctions, Divisions, Silogisms, 
The demi-gods of these latter days that dare take in hand to war against doctrine.  Figures, Allegories, than they have so many Generals and Specials, with such glozing, and expounding, that they will presume even to measure gods word, and his works with their Logical Sophisms.  
One holds of the Letter, an other would have us to search out the meaning contained in the letter, another stands upon the bare word, another of the sense, another of I know not what, but it is a miserable & ungracious study, that doth nothing else but learn how to err.  
The purity of divinity is inspired from above, and not to be comprehended by dividing, defining, compounding, nor by any other Sophistical contending.  

Disagreement among clergymen.  In a great part of the world (even at this day) Mahomet is worshipped, who was the Author of a very foolish Religion, and the jews are yet looking after their Messias: but amongst us Christians it is strange to see, what disagreement there is amongst our clergymen, about rites, about ceremonies, about worshipping, about apparel, about Discipline, and about I cannot tell what. Yet this is especially to be wondered at above the rest, that they do think by these contentious matters, to ascend into heaven, for the which in times past Lucifer was thrown down into hell.  
I might speak of others, that can content themselves with knowing untruths, without searching out of the truth; but he that will be a steward of much, must yield an account for much, and of him that hath received five Talents, the Lord will look for an increase of five Talents.  

The authority of the ministery.  The Ministers of God's word are these Stewards of God, appointed to dispense his holy ministries. They are the Ambassadors unto us with glad and joyful tidings, they bring unto us the word of our salvation, they are our fathers that do beget us unto jesus Christ, by preaching the Gospel of peace, they are the light of the world, to shine before men in all godly example, of love, of charity, of humility, of temperance, of chastity, of sobriety, of integrity of life, of honest conversation, and therefore worthy of double honour.  
Such they should be, and of such without doubt there be a great number. And for mine own part, I protest I know a great many more that be good, than I do of those that be bad. And I would to God, that those of the better sort would themselves look into the demeanour of some that are a slander and reproach to that honourable function, that can bait his hook with gravity, till he hath caught a Benefice, and then the Surplice must serve to cover a most ungodly carcase.  
Those vices are most of all dangerous, that are masked under the viso of Virtue, and there is less hope in these counterfeit holy Hypocrites, than there is in the Publican or Harlot: but for their sakes that be good, I will speak no more of those that be ill.  
I might likewise spare my labour in speaking of Philosophy, because the study of wisdom is 
Of Philosophy.  now out of fashion. And although there are not many faults to be picked out against the Philosophers of this age (the number being so small) yet I will glance a little at some errors committed by those men that have been especially extolled and renowned for their Philosophy.  
Philosophy is a strict inquisitor of the soul, and it will dive into many natural causes, but the cause of all causes, Philosophy knows not.  
The Philosophers that have so much busied themselves, to search out the causes & beginnings of things, could never find out God, the Creator and maker of all things.  

Philosophy could never find out God.  They could speak many good words concerning manners and conversation amongst men, but of God they spoke nothing but dreamingly, neither dreamt they of him but overthwartly: how many grievous encounters have there been amongst the Philosopher's themselves (and that of the gravest sort, concerning the principles of natural things whereof there are many matters, that do yet hang before the judge not fully decided?  
Thales Milesius, one of the wise men of Greece, beginning to look into the generation of all things, for the soul he thought it immortal, for the world he concluded it to have his beginning by water.  

Fabeling of this Philosopher.  Anaxagoras, trusting in his own opinion, fabled, that the Sun was composed of bright iron, and that the heavens were of stone, wonderfully knit together lest they should fall.  
Euripides his scholar, he feigns that the Moon had valleys and mountains in her, and that the mind was the beginner of all motion, concluding that all creatures had their creation of earth, fire and water, whereunto had he added the other Element of air I think it would neither have been dissonant from reason, nor repugnant from true Philosophy.  
For the creation of the earth, Archelaus will have it of liquid water, inflamed by the heat of fire, and by resolution turned into dust.  
Heraclitus, he thinketh all things to have their original of fire, concluding with Aristotle, that the generation of one thing is the corruption of an other.  
Democritus, Chrysippus, with the rest of their coherents, imagining somewhat, but yet concluding nothing, they refer the original of the world to a little Nothing, and making up a Something of this Chaos, conclude it to be the subject of corruption, wherein they harped on a truth in their error, confirming the vanity of our Metaphysics, who wading past their reach, concluded something, they knew not what.  
Vulgar Philosophers, seeing the marvelous works which bruit beasts do perform, affirm and hold no cause of marvel, because they do it by a natural instinct.  
Galen seeing a young Kid, but newly fallen from the dam, which being set upon the ground, it began to go, as if it had been told and taught that his legs were made to that purpose; and for further experience setting before him sundry platters, with wine, water, vinegar, oil, and milk, after the kid had smelled to them all, he fed only of that with milk; which being beheld by divers other Philosophers, they all cried out with one voice, that Hypocrates had great reason to say, That souls were skilful without the instruction of any teacher.  
Galen again wondering to see the frame of man's body, considering of the several parts how they were seated, every one applied to a proper use and office by itself, after admiration he grew to conclude, it was not possible a vegetive soul, neither yet the temperature could fashion a workmanship of such singularity, but it was first undertaken by a most wise understanding.  
In the time of Aristotle it is recorded of certain children, who immediately after they were borne, spoke certain words distinctly and plainly, yet afterwards were silent as other children of their age; the Philosophers of that time, not being able to conjecture the natural cause of this effect, imputed it to the devil. Aristotle much offended with this construction undertook of himself to search out this secret of Nature, which although he laboured with great diligence, was not able to apprehend.  

No matter to wonder at.  Plato admired how it might come to pass, that of two sons begotten by one father, the one should have the skill of versifying, without any teaching, and the other toiling himelfe in the Art of Poetry, could never beget so much as one verse.  
I see no great cause why Plato should so much wonder at that, when Nature hath evermore excelled Art, yet I know there hath been contention about this superiority, some upholding Art, some other maintaining Nature.  

Affinity between Art and Nature.  But to speak a little of the affinity between Art and Nature, we are to consider with the Philosophers what Nature is. Tully in his Offices hath this saying, If we follow Nature as our guide, we shall never err, esteeming Nature for a god, by whom our chiefest good fortunes do happen unto us.  
Aristotle's Interpreters divide Nature in two forms, calling the one Natura Naturans, and the other Natura Naturata, this nature which natureth, is that which Tully accounteth for a god.  
Then if Art be compared with that which perfecteth all things, it should strive with his Founder, but compared with his Equal, it perfecteth that; so that Nature is it which presenteth the subject, and Art it that perfecteth the subject.  
But Art perfecteth Nature in some things, and Nature excelleth Art in many things, and yet have these two so striven together, that in Protogynes' table were as fair grapes in colours, as in Nature's garden they were in substance; for Nature indeed not only affecteth the sight, but also the senses, when Art in setting out of colours presenteth a Shape without a Substance; but so are these two knit together: that if Nature allow no fuel, Art can make no fire: and if Nature allow no colours, we can have no painting.  

Nature what it is.  The Philsopher would needs tie God to the laws of Nature, who was the first creater of Nature, which is nothing else more of itself, but whatsoever it pleaseth God to command.  
God created Nature, and gave it a law, which law he will have it likewise to follow; but whether may we more wonder at the Philosophers for the insight they had in natural things, or for the blindness in the knowledge of Him that was the Author of all things, who the more they laboured by their Philosophy to comprehend, by so much the sooner they lost themselves, so that one of their most profound Clerks called Simonides, desired by Cicero the Tyrant, to inquire what God was, and demanding but one days respite, was in his deepest imaginations so confounded, that seeing the farther he sought, the more he failed, was enforced to stay his attempts, and to subject his opinion to the inscrutable essence of the most Highest.  
Philosophy in these causes concerning God, is not able to render any reason, because they are not martialled under her jurisdiction. And for the Philosophers, albeit they were men of excellent wit and learning: yet being in a time overwhelmed with errors and blindness, they could not behold the perfection of truth.  
Aristotle that was especially extolled amongst 
An unfit answer by Aristotle.  them for his knowledge in natural things, demanded from whence it should grow that the riches and wealth of this world, for the most part, was rather enjoyed and possessed by the wicked, than by men of more honest reputation; unto the which Problem he answereth himself thus: Because Fortune being blind, cannot know, nor make choice of what is best.  
An unworthy answer by so great a Philosopher, for according to the rules of natural reason, the solution of this demand is this, that the lewd sort, through craft and subtlety are more apt to beguile in their buying and selling, & can exact their profit, by perjury, extortion, and by many other lewd and ungodly devices, which the honest and well disposed would stagger at, in respect of honesty and conscience.  
This is partly confirmed by our Saviour Christ by the example of the Steward, who being called to an account by his Master, reserved a round proportion of the goods to his own use; which wisdom, though it were faulty, yet Christ in this sort commended it, saying; The children of this world are wiser in their generation then the children of light. But these natural Philosophers, because they could not reach into the height of Divinity, devised so fond and ill jointed a cause, as Lady Fortune, to whose power they might impute good or bad success.  
This Fortune, as she is feigned by the Poets, is painted blind, standing on a ball, and turning with 
We ascribe many things to blind Fortune that do belong unto God himself.  every wind, but it is a more easy matter to wipe her away, than it is to paint her, for take away ignorance from men, and Fortune presently vanisheth away.  
Some of the Philosophers will needs have it, that all occurrents (whatsoever) are governed by a fatal destiny, and this fate or destiny they do call God. As Chrysippus first speaking of a spiritual power governing the whole world, concludeth it to be the destiny, the eternal purpose and decree of all things.  

That would bereave God of his providence.  Some others would make God himself to be subject to the wheel of destiny: amongst the rest, Seneca maketh a pretty hodge-podge, in these words. An irrevocable course carrieth away both human, and divine things: the Maker and Ruler of all things, decreed destinies, but now he followeth them, he commanded once, but he obeyeth forever.  
Poets have feigned, that Giants in times past have advanced themselves against God, to pull him out of his throne, by the point of the sword, how many of those Giants are yet remaining, that do struggle and strive (as much as in them lieth) to wrest his Sceptre out of hands, and to deprive him of his providence; and with Seneca, will ascribe all the chances of this world, to Fortune, Fate, or Destiny.  
Who is so foolish to think, that the affairs of mortal men are carried headlong, or do happen, as it were by chance-medley: he is (no doubt) in a pitiful case, that will not acknowledge the Creator of all things, to be most fit to have the government of all things, and that God, to whose absolute perfection nothing is more agreeable, then to be both able and willing, to take the care and charge of his own workmanship: the chances & changes of this world, is first determined from heaven, the ebbing and flowing of all human affairs, are only depending of this Moon. The rising and falling of Kingdoms are still governed by this aspect: It is he that ruleth, guideth and governeth all the rolling Spheres of heaven, the manifold courses of the Stars and Planets, the success in alteration of the Elements: and to be short, of all the things whatsoever in heaven or earth. O blind mortality that will strive against the stream, and hast not wisdom to discern of this great Worke-master, that at his pleasure pulleth down and setteth up! And if without presumption I may speak, it maketh a sport at human affairs, determining and disposing at his own pleasure, the plots and purposes, enduoured and set down by the wisdom of men.  
They are much deceived, who would persuade the affairs of the world to be turned about by chance, or uncertainty, when every thing by an immutable law, follows the order preordained & established by an eternal appointment. Will you then say, what course shall I take? Shall I do nothing but leave all to this preordinate destiny? Alas good man, thou art even now in the ready path that leadeth unto it, and drawn into this high way likewise by destiny, that is to say, by the appointment of God.  
Art thou inclined to virtue? God knoweth it, & furthers thee dost thou addict thyself to vice, he knows that also, and suffereth thee: there is left in man only a free-will to struggle and strive against God, but no power to perform it.  
We must not yet think that God is variable, but attributing all things to his eternal foresight, we must acknowledge him to be stayed, resolute, and immutable, always one and like himself, not wavering nor varying, but firm and constant in all his determinations, preordained and set down before the foundation of the world.  
wouldst thou yet know why the vengeance of God overskippeth some, and lighteth again upon othersome; and dost thou seek with Aristotle to know the cause?  

An excellent answer of Euclides.  Let me answer with Euclides, who being asked of many things concerning God, answered fitly: other things I know not, but of this I am assured, he hateth curious inquisitors: I may likewise answer safely in this cause, I know nothing, but this I am sure, Gods will is a cause above all causes, and he that seeketh any other, is ignorant of the divine nature: for when God speaketh, it becometh man to hold his peace; and when he vouchsafeth to teach us, it becometh us to believe.  
But of whom dost thou demand this question but of God? to whom all things are lawful whatsoever he liketh, and nothing liketh him, but that which is lawful.  
I will not presume to wade any further into the secret judgements of God, who forbearing the ungodly in their wickedness for a season, payeth them in the end with more grievous punishment than that which is objected to our eyes, or that which is inflicted upon the body.  

A notable example of gods judgements.  But would you see one example of the secret judgements of God? Titus the Emperor had intelligence what Christ had prophesied of jerusalem, that one stone should not be left standing upon an other: see now the secret judgements of God, that the same man that persecuted the Christians at Rome, goeth now to jerusalem, to revenge the death of Christ upon the jews that had crucified him, drawn hereunto (without doubt) by his own passion but overruled by God to be the executioner of his justice, who many times looseth the reins of blood to run upon blood, drawing one sin to do execution on an other, one murderer to kill another, one wicked City to afflict another, and one proud nation to chase and persecute another.  

Seven liberal Sciences.  For the seven liberal Sciences, Grammar, Logic, Arithmetic, and the rest, if I should take upon me to speak in their commendations, I might happen to speed as he did that would needs take upon him to speak in the praise of Hercules, and to that purpose had whetted the strength of his wit to have made a long Oration. But a Philosopher hearing this needless commendation very prettily interrupted him, and asked him, Why who discommends Hercules? and I do think there is not a greater argument of folly, then for a man to undertake the praise of that which is more excellent of itself, than any other commendation a man can render unto it.  
For those that are professors of the Arts, if there be any that are of a contentious wrangling spirit, they are unto such a one, like a sword in a mad man's hands, more apt to do hurt than good.  

Grammar.  The Grammarian, his subject is but words, teaching us to bring the divers parts of speech in one congruity, and to this purpose they do many times, tire, and martyr themselves more than needs.  

Logic.  Logic teacheth how to sift out the troth from a number of falsehoods, how to frame an argument; it setteth down rules and precepts how to define, distinguish, divide, conclude, and how to judge and argue.  
But there be too many, that with this little mist of knowledge will seek to pervert and deface all knowledge, and sometimes by wresting the weapons of reason, will manage them to the confusion of Reason itself.  

Rhetoric draws men's minds to one self opinion.  Rhetoric by her rules doth beautify the speech with polished words, fine phrases, and gracious colours, whereby to stir affections, which is fitter to adorn a leasing, than to set forth a serious troth, which the Apostle well proveth, where he saith, Christ sent me not to Baptize, but to Preach, and that not in wisdom of words lest the cross of Christ might prove in vain.  

Better to cover a leasing than to set forth a truth.  Which words the Apostle used, to the end the Gentiles should not think his exhortation to be but a well couched leasing, such as their Orators were accustomed to persuade by the force of their Art, for those have most need of artificial speeches, who with pleasing words do go about to cover dishonest deeds.  
The countryman is more afraid of the serpent that lieth hidden in the grass, than of the wild beast that feedeth openly on the mountain. The mariner is more endangered by hidden shelves than known rocks, and more peril in a secret ambush, than in a ranged battle.  

Truth best naked.  A naked tale doth most truly set forth a naked truth, and verity than shines most brightly, when she is in least bravery.  
A good cause bringeth credit, it needeth not the help of Art; and to use superfluous eloquence in a matter of sufficient excellency, is a greater show of a pregnant wit, than of a perfect wisdom; yet eloquence is one of the greatest graces, whereby the popular sort are best persuaded, and think that a man hath much wisdom and knowledge, if he can speak with great eloquence, and hath a sweet tongue with pleasing words.  
Aristotle writ with such slender ornament of words, with such simple manner of deliverance, and with such obscurity of style, (but yet his Axioms, Problems, and all his sentences being opened, they held such lineaments and proportions of rare admiration, that some ignorant expositors would needs conclude, that Aristotle had delivered his writings in this sort, but of set purpose, rendering this reason, because he would that his works should pass with the greater authority, he writ under Riddles.  
They might have said the like by Plato, who with no less harsh brevity obscureth his reasons, and many times darkeneth his writings by the ill placing of the parts of his tale; but yet Cicero praising his eloquence, said, That if jupiter should have spoken Greek, he would have spoken as Plato did.  

Music.  Music hath his proceeding from the concordance and agreement of sounds; I would I could praise it but half so well as I love it, but yet for all that, for him that hath his head troubled with too many crotchets, I would rather wish to have his cunning than his wit.  

Arithmetic.  Arithmetic proceedeth but from a unite; yet by addition, multiplication, and the rest of her parts, it comprehendeth things that be infinite.  

Geometry.  Geometry hath likewise his proceeding but from a prick, but the knowledge of it is excellent, and serveth for diverse purposes, both for peace or war: But we have Geometritians in these days, some that if they can but draw three lines with a Compass, will vaunt themselves to have as much cunning as ever had Euclides.  

Astrology.  Astrology, for the Science itself, it is a high mystery; Mary amongst the Professors there is great variety, I will not speak of incertainty, because there is one thing certain which I myself can assure: and that is, whilst the Astrologian is calculating for others, he knows not what is hanging over his own head.  

The Letter.  The Letters are the first instruments of the arts, and Grammar, Logic, and Rhetoric are only entries into the rest of the Sciences, and may be called the Arts of well speaking.  

Learning in general.  Learning is the Ladder whereby to climb to heaven, it raiseth men from earthly vanities, to the contemplation of things celestial and divine: A man that is enlightened with knowledge, grasps after universalities, and Science it is that stretches itself to the heavens, it meditates of eternity, and makes steps whereby to ascend to the throne of Glory.  

He is but a beast that knoweth no more than what is common to beasts.  A man without Learning, is but an immortal beast, he hath being with blocks, life with plants, and sense with beasts: but as Aristotle saith, that the reasonable soul partaking of the same general nature with the Angels, is ashamed to behold herself placed in a body which hath but fellowship with beasts. And as Socrates hath defined, a man that is destitute of knowledge, if he be amongst the best, he may be said to be a man amongst beasts; but amongst the learned, the best you can repute of him, is to be but a beast amongst men. There is nothing then so much to be sought for, as this knowledge of Arts, for that is the main Ocean of celestial light, from whence all knowledge doth derive itself: And Science doth illustrate the mind with all understanding that is requisite or behoveful either for body or soul: This is it that maketh the eyes of the mind so crystalline and clear, that by it we have all total knowledge, either human or divine.  

Men for their excellency in learning accounted gods.  This is it that many times beyond the limits of humanity, men have been reckoned amongst the fellowship of the Gods, for when there was any man found to be excellent, whether in Science or Arms, or in influence of wit, or had any other singular or sovereign quality of the mind, which made him serviceable unto the Commonwealth, him they deified and yielded him divine honour.  

What gods the Romans have worshipped.  The Romans have worshipped jupiter the Adulterer and Ravisher; they erected an Altar to evil Fortune, in one of their mountains at Rome, and they have invented gods in hell, and have worshipped and honoured devils, under the titles and names of Dis, of Pluto, and such other.  
Flora a public courtesan, and a woman, whose body was abandoned to all lust and allurements of the flesh, was canonised and honoured with an Image or Figure, for that all the goods she had gotten with the filthy use of her body, she bequeathed to the Senate; for which fact they gave her divine honour, and celebrated her feast every year, wherein as a special ceremony, there was liberty for all young men to be naked, and to exercise their pleasure with the first woman they did find.  

Rome full of gods.  Marcus Varro writeth, that Brasilius the Philosopher found at Rome two thousand eight hundred gods, which carry no small possibility of troth; for the Pope and his disciples, do yet every year consecreate (at the least) three times so many: they have learned since of the Gentiles to dedicate their Churches to the Saints, as they did their Temples to their Pagan gods. But it is written, that Xerxes did once burn all the Temples that were in Greece, because he thought it a most ungodly thing, to shut up gods in houses, and to imprison them in stone walls.  

Learning the riches of the mind.  But as I have already said, it is Science joined with virtue, that is, the riches of the mind, and this treasure of the mind is it that maketh this difference between a man and a beast. This mind, I say, that being enlightened with knowledge, is able to compass the earth, to elevate the Poles, that can mount up to the heavens, and can travel from house to house, from sphere to sphere, from planet to planet, that can dive into the sea, and sink to the gates of hell, that can circuit the whole world, distinguish of all time and ages, and all this in a moment.  

Learning poorly requited.  But this travel of wit is yet the most thriftless and unprofitable exercise that a man can endeavour, for where findeth it reward or recompense? The Swain that followeth his handy work, is paid at night for his days labour. The Cobbler that sits and clouts a shoe, receives his penny for his patch: but he that doth toil and tyre himself to dig the Mine of wit, may reap good words: and (I say) he that reapeth them for satisfaction, his pay is good, he speedeth not amiss; and yet he that is still fed with words, shall starve with wants.  
The conclusion is, knowledge is precious, and yet true felicity consisteth not in the knowledge of goodness, but in a good life, not so much in understanding, as in living with understanding.  

Historiographers flatterers.  May we speak a little of Historiographers, their office is as well to record faults, as worthy Acts; their pens have not spared to describe the times and ages past, and no prince hath escaped, but his behaviour hath been published, either to his glory or reproach: But our Hystorians in this age that cannot flatter, cannot thrive. I must accuse them of palpable offence, who in relating their histories, should tie themselves to exact truth. But some of them have so powldred their writings with such variety of discourse, as he is but a single-soald reader, that cannot perceive they have flattered, (I will not say fittoned.) Look but into our English Chronicles, and see what descriptions they have made of Pettigrees, not so much to set down a truth, as they have done to please greatness.  

Many worthy fictions feigned by Poets.  I might likewise speak of Poetry, and of the fictions of Poets, that have many times induced to honest recreation, and under commendable resemblances, they have discovered the customs & conditions of men, impropriating many things to the actions of men, evermore extolling of the virtuous, and embasing of such as do seek their felicity in vice.  
They feigned Prometheus to have stolen the fire from jupiter, because he was the first that instructed the Egyptians in a form of civility: & Atlas for the wonderful skill that he had in Astronomy, was feigned to bear the heavens on his shoulders.  
When they sought to blame or deface the vicious, the better to make men abhor them, they transformed those of dissolute & licentious life into brute beasts. In this sort still comparing men good or bad, according to the good or bad properties that were in them. For this vain of Poetry, it is good if it be in good men's handling; it hath been prohibited in many common wealths. But Socrates admonisheth, that if any man be careful of his honour, let him foresee that he hath not a Poet to his enemy, because they have not so great a grace in praising, as in ill speaking.  
But yet for all that, to blaze the praises of my friend, I could wish a Poet's pen, who with a drop or two of Ink, can exalt him whom they love, and leave him famed and renowned to posterity.  

Many excellent Poets at this time, the worth of their own works their best commendation.  I could find in my heart to praise Poetry, and to commend a great many of Poets that I am acquainted withal, and many other likewise that I know, by the excellency of their lives, but their own works are a better commendation than I am able to apply. And although I cannot render them that due honour according to their worth, yet I will carry them that renerend regard according to their wit.  

Bastard poets.  But we have such a number of Bastard Poets in these days, that would seem to be retaining to the Muses, but alas they do Minerva wrong, they pester the Stacioners stalls with such unprofitable stuff, that learning might seem to be the Mistress of ungodliness.  

A number of vain and foolish books.  Some convert all their reasons into rhyme, and because they can set down a Balductum verse, do think they have recovered Virgil's vein in Poetry.  

Poets turned Parasites.  Some will write a whole volume, neither in rhyme, nor reason: some others inclined to a more pleasing vain, will run through a large discourse, all of mere flattery: But what a number of Pamphlets have we by our new writers of this age, whereof the greatest part are nothing else but vanity: and how many have written (but they will say not of vainglory) and yet their books are full of ambition.  
O how many others might I speak of, that do labour with the mountains, to bring forth Mice, that do seek to draw the Lion's skin upon Esop's Ass, and Hercules shoe upon a child's foot! but they do well to suit the world with books according to the fashion; for rude limping lines, are best befitting a lame halting age: writers are not so vain, but readers (for the most part) are iij. times more foolish. For he that is but in a blue coat 
As foolish readers as there be of Poets.  with a cognizance, if he can but make courtesy after the new fashion, and that his wit will but serve him to play with his Mistress little dog, he dare take upon him to censure any thing. And these rash readers will make such expositions, as the Author himself never thought on, and they will dispraise many things that they could never conceive; and they will praise again, what they never understood. Ignorance never spareth to commit Sacrilege: these Paper monsters therefore are fittest to fill the dull conceits of the multitude with admiration, amongst whom a strained style is in better account, than the best laboured lines. 
A good title better than a good book.  Yea, the Printer himself, to make his book the more vendible, doth rather desire a glorious Title, than a good Book: so that our new written Pamphlets of these times, are not much unlike to a poor Inn in a Country town, that is gorgeously set forth with a glorious sign; but being once entered into the house, a man shall find but cold entertainment, as well of homely lodging, as of bad fare.  
They are but resemblances to the Apples that are said to grow about Sodom, which being pleasant to the eye, do vanish into smoke, or into soot as soon as a man doth but put his teeth into them: and like the small bells of the Choribantes, that may make a little tingling noise, but they are good for nothing but to trouble the brain.  
To speak truly, I have many times been deceived with these flourishing Titles that I have seen pasted upon a Post, for bestowing my money 
Every thing may be employed to use.  in haste at my better leisure looking into the book, and finding such slender stuff, I have laughed at my own folly: but I have yet made use of them, for what will not serve for one thing may well be employed to another. I learned that of the Lion, who being advised to discharge the Ass, and the Hare, as unprofitable in his camp, the one for his simplicity, the other for his timerity, answered, that notwithstanding they were unfit for the fight, yet he would make use of them, the one to serve for a Trumpeter, the other to be employed as a Pursuivant. And I never met with so vain a book, but that I could gather something out of it for mine own instruction, if it were but to bless myself from his humour that writ it.  

Foolish books good to set Printers a work.  But let them go with their books, they are but small faults, they are good yet, if it be but to set the Printers a work, that otherwise should be idle, and I think they do little harm, unless amongst that sort of people, that are themselves as vain as the books: but I will now wade into matter of some more importance, not to detect any faults that I know, yet such as have been known in times past, and therefore now good if they could be shunned.  
As the body cannot guide itself without eyes; so a Commonwealth cannot be governed without Magistrates, but such as ought to be clear sighted: for the body giveth more credit to the eye, than it doth to the ear, & men are rather moved to one good example which they see with 
Doing better then saying.  their own eyes, than a thousand words testified by reports, and therefore whosoever he be that commandeth, from the highest to the lowest, must win his opinion from well doing, and not by well saying.  
It was not pronounced without great Mystery where God commanded in the book of Deuteronomie, that such as should aspire to the administration of public government, should be wise and Noble.  
Authority is the Touchstone whereby to try the perfection of any man's virtue: for in authority, the virtuous do manifest their goodness, but the wicked will so much the sooner lay open their vice.  

A covetous Magistrate most pernicious.  Covetous persons (amongst all other) are most pernicious to be admitted to administration of justice: and the counsel that jethro gave to Moses, amongst other things, was, that he should not give any public office of justice unto any covetous person.  

They have more ambition & pride whereby to govern; then wisdom or policy wherewith to govern.  The most ignorant are ever aptest, to believe that they are most worthy of the chiefest promotions; and because they did never manage any affairs of importance, they know not what burden and difficulties are thereunto incident: how many have sought to advance themselves to bear rule and government by their wealth (which indeed is but the nurse of vice) who once placed in authority, have made port sale, both of Virtue and justice, seeking still to enrich themselves by the ruins of the Commonwealth, increasing as fast in their wickedness, as they did in their wealth.  
Where the Magistrate is good, the people are not lightly ill; so that the goodness, or illness of the Commonwealth doth much consist in the Magistrate. It is not then without great consideration that the multitude should pray for the Magistrate: But he that is honoured more for his power, than he is for his purity of life, may speak (as it were) in the person of God, This people honoureth me with their lips, but their hearts are far from me.  
It hath ever been a thing detested amongst the multitude, to see an unworthy man, that is either inclined to pride, to covetousness, to oppression, or other such like, to be advanced, or so favoured, that he should sway at his own pleasure without impeachment, no man daring to examine his wrongs and oppressions; such griefs have turned to great inconvenience: for prevention whereof, the antiquity have used to banish those for certain years that have so aspired; yea sometimes though they were not to be charged with any public crime or offence.  
Aristophenes foreseeing this danger of greatness, what a mean it might prove whereby to attempt the usurpation of tyranny, devised a tragedy, raising Pericles from hell, wherein he exhorted the Magistrate not to nourish a Lion in their Cities; for if they fall to cherishing of him whilst he was little, they must of necessity obey him when he was grown great.  
Where exceptions of persons are respected, there justice must needs be corrupted. And nothing can be permanent that is corrupted, and therefore the greater he is that offendeth, by so much the more deserveth to be punished: and the more authority a Magistrate hath to command, the less liberty he hath to offend.  
It may be called a happy government (as Plato saith) where the ambitious are not suffered to bear rule. And it is no less pitiful again, where abuse is not redressed by the care of the Magistrate, and where those that are oppressed dare not complain.  
Authority is by many desired, but by few well executed. And although it were known that our Saviour Christ was accused by false testimony, yet those that sat in judgement would rather condemn justice, then displease the wicked.  

Luxurious magistrates are the cause of commotions.  Injury and oppression used by those that have been in authority, have turned to Commotions, Rebellions, and Revolts, and there is no broil more noisome and hurtful to any weal public, then that which falleth out between the Magistrates, and the Commons, about government: for if we should advisedly call to mind Histories of Antiquity, it would appear that there hath not been any government so happily founded, which hath not been shaken again through dissension, and discord, rising and falling out between those of ancient Nobility, and the meanest sort of the rascal and peevish people.  

The mutiny of the Swissers.  The politic government of the Swissers was changed by a general mutiny of the multitude, who for the tyranny of their Princes and Magistrates freed themselves by murdering all that took upon them, either the dignity or title of a Gentleman.  

It is a tickle state that is founded on the multitude whose good opinion is won with what they see, and lost again with what they hear.  The multitude of the people, the greatest part of them, are ignorant of the best things; they are evermore desirous of change, hating still what is present: amongst whom the counsel of the wise were never heard without danger, neither can there be any thing profitably ordained by the confused fury of the multitude.  
And although popular love be light, yet their hatred is heavy: and it little avails to have walls and fortresses, where the hearts of the people are estranged.  
Dionysius the Tyrant being guarded with many armed Soldiers, was asked by Plato, why he had committed so many offences, that he should be so imprisoned with so many squadrons.  
The fear conceived by subjects hath been cause of mutation, and the fear of the Spanish Inquisition, was the first cause of Netherlands revolt: subjects have reason to fear that are kept in fear without reason: and he that is feared of many, is hated of many, and he had need to have a large wind, that will sail against the Tide.  
Aristotle thinks, that the common good of the multitude is rather to be preferred, than the private profit of some few. And yet he wisheth rather 
The good of the multitude especially to be preferred.  to abolish the humorous passions of the multitude, than to favour it. And Diogenes seeing the people to throng out of church door, pressed as fast against them to get in, and having once entered he said, It was the part of wisemen to be always contrary to the multitude.  

Nobility best to rule.  The vulgar people, through their dull wits, and brutish nature, can not perceive what is profitable, either to themselves, or to their country, but the noble mind is not only the worker of present profit, but also through great foresight, prevents imminent danger: Furthermore, the common people have no taste nor feeling of honour and renown, neither in the defence of their country, or of any courage or hardiness of stomach; where on the other side the noble blood is inflamed with renown, abhorreth dastardly cowardliness, and in defence of a common profit, attempteth great and dangerous enterprises: but it is necessity that maketh more wise men amongst the multitude, than any other doctrine that reason can persuade.  
It hath been questioned, whether that government be better where there is a naughty Prince & good ministers under him, or where the Prince is good, and the Magistrates evil. Marius Maximus leaneth to the first; and a pillar of Philosophy hath set down this for a Maxim, how that commonwealth is best and most assured where the Prince is ill conditioned, rather than that where the Ministers are corrupt and badly disposed.  
But there be many other of great authority, 
A good prince will suffer no power under him to oppress.  that will in no wise consent, when former experience hath so many times taught, that evil men be oftener corrected by a good Prince, than an evil Prince amended by good men; but this is certain, there can be no worse government than that that is managed by opinion.  

Opinion is a bar, it still cleaveth to the mighty.  Seditious estates with their own devices, false friends with their own sword, and rebellious commons with their own snares, are overthrown.  
Either Riches or Poverty when they are in extremity, do bring the Common wealth to ruin, for excess is ever vnassured, and in danger to be shaken.  

A most especial thing to be regarded.  Amongst many ears in a well governed commonwealth, there hath been great respect had to these idle begging people, whose liberty of running about hath produced many inconveniences; sometimes in the time of sickness, they have spread the infection by their licentious liberty of gadding from place to place; othersome again, under the pretence of begging, have searched out the secrets of Cities and Towns, have laid them open to an enemy, have poisoned waters, and have sometimes fired Cities, as the city of Tire, and other Cities in France have well experienced, and it is strange that here in our Country we have so long escaped these practices, when such multitudes of sturdy rogues have been suffered so ordinarily to pass, by two, by three, by four; yea sometimes by six and more in a company, under the pretence of begging Soldiers, that never crossed the Seas (the most of them) to come where service was: I speak not this to the annihilating of charity, which God knows is too cold already, when those that are poor and needy indeed, grown decrepit with age, with impotency, with sickness, with grief, and are not pitied, but suffered to lie in the open streets, pining away without any relief.  
But it is no great reproach, to see a poor man, that hath spent his blood in the defence of his Country, that is able to bring good Testimony of his honest service, and being returned home, hurt, maimed, lamed, dismembered, and should be suffered to crouch, to creep, to beg, and to entreat for a piece of bread, and almost no body to give it him.  
Well, God be thanked of amendment, they say there is better order taken, and there is great hope it will be as well executed.  

How many Princes have felt the smart of this.  I will not speak of Faults committed amongst Officers, that in times past, for the most part, by seeming, have been transported into private gain, for if Princes themselves did advisedly considder how much it would redound aswell to their own commodity, as to the benefit of their subjects, to look to these Horseleeches, that have sucked their own gain, by the ruins of Princes, and the wrack of commonwealths, they would become as vigilant as Vespasian, who in the beginning of his government, gave the greatest Offices and Dignities of Rome, to those that were especially noted 
A fine policy used by Vespasian.  for oppression and wrong. And when he was asked, why he did so, seeing authority given to the wicked was a mean to make them worse: He answered, that he served his turn with such Officers as with sponges, which when they had drunk their fill, were then fittest to be pressed.  

The time was  That government must needs be happy where places of office and authority were given to such men as knew how to execute them as they ought: and unhappy again have those Commonwealths ever proved, where those have been preferred that were better skilled in taking, than in executing.  

Offices bought and sold  Alexander Severus both punished and deposed as many as had bought their offices, saying, they sold dearer by retale, than they bought in the gross: I will not say that it is prejudicial unto the Commonwealth, that Offices should be bought and sold for money. But this is true, that Princes ought to be very circumspect by whom they are managed, because, being to continue in the same during their lives, the holder's are the less subject to correction. And being bought and sold for money, they are the more subject to corruption.  
Offices that were wont to be painful toils for men of honesty and care to be heedful of, are now become gainful spoils, executed by those that endeavour their own commodity, exacting their own gain, by the spoil both of Prince and Country. But in that Commonwealth where Officers are made to do their duties (and no more than appertaineth to justice and right) they will give as much to be rid of an Office, as they will do now to buy an Office.  

The policy of the estate not to be meddled with.  Policy is a special part of government, and the state and policy of the time is not for private men to deal withal: and Policy that is legitimate, first begotten by Wit, and then fostered by Honesty, is not to be neglected, but that which more respecteth profit than it doth the sovereign Policy prescribed by God's law, is it which the Apostle speaketh of, The wisdom of the flesh is enmity to God. 
Policy that is more for profit than honesty.  He doth not say an enemy, for an enemy might be reconciled, but enmity itself can never be reconciled, and therefore he addeth further, The wisdom of the flesh is death: And although the name of Policy at the first sight doth carry a great and glorious show, yet being estranged from that Policy before spoken of commanded by God, it doth not reach unto that perfection of true christian government that many have seemed to persuade.  
The drift of worldly Policy is to do little good, but to the end to do a great deal of harm; for Policy and Profit have ever marched arm in arm in one rank: and how many Princes have been abused (yea and sometimes dishonoured) under those plausible pretences.  
Profit being divorced from Honesty, begetteth but a bastardly progeny, and it is a very dangerous doctrine, to teach that Profit may be separated from honesty, when there is nothing profitable, unless it be honest.  
He therefore that maketh division between profit and honesty perverteth Nature; and he seeketh but his own shame, that seeketh but his own profit.  

The policies of men must give place to the policies of God.  All Policy therefore is to be rejected, that tendeth not to public profit, or that preferreth the vain policies of men, before the infallible policy revealed in the word of God: for these Politicians (for the most part) do never consider, that the principal things that do bring miseries and disorders to whole Countries, & Kingdoms, are such offences, as are counted directly against the Majesty of God.  
Look into histories, and you shall find no statesmen more pestilent to a Commonwealth, than these Politicians, that squared out their government by the rules of their own wits. Look into the two Cato's, the one with his frantic accusations disturbing the whole Commonwealth of Rome, and the other going about over-wisely to protect it, did utterly subvert it yea, and Cicero with all his eloquence, was as troublesome amongst the Romans, as Demosthenes was amongst the Athenians.  
There be many other of these great politicians which might be named, that with their peevish disciplines have disturbed the quiet of states, (so that in mine opinion) there is not a more pestilent thing then this plague of policy, which divides itself from the policy prescribed by the rule of God's word.  

Every man borne for his Country.  When the humour of preferring our country before any other thing was had in request, there was no man so mean, but if he could endeavour his Country's good, his reputation was advanced, and his wisdom was not suffered to go away emptie-fisted: then men might speak freely, so they spoke truly: but after the Politician, he that hath but a Mammon for his God, and Machiuell for his ghostly father, had once gotten the managing of Commonwealth affairs; they have so prohibited this liberty of free speaking for their Country, with their prescription of, Quod supra nos, nihil ad nos: that the means whereby the Romans, the Grecians, & many other flourishing estates, wrought their greatest wonders, in advancing their Commonwealths, were long sithence taken away under the colour of Policy, and pregnancy of wit.  
We are privileged by our Country, and under the ensigns of her authority, it is not only lawful for us to spend our lives, but it is like behoveful to undertake any thing, that may be for her safety, and the good of our Prince.  
Curtius, for the good of his commonwealth, leapt into the Gulf, Scevola burned his hand, because he miss the kill of Porcenna: Horatius fought against the whole army of the Tuscans, whilst the Bridge was broken behind his back.  
But these days are past, for many that did then 
Where honour is taken from desert, there virtue is taken from men  strive who should exceed in Virtue, do now contend how the one might excel the other in Vice: and that fervency of zeal that we should bear to God, to our Prince, and to our Country, it is grown cold, and it is converted to this old Adage: Every man for himself, and God for us all: (as they would have it) but I say, If every man be for himself, the Devil for us all, for so we shall find it.  
I must here crave your gentle patience, that you would please to give me leave to Lie a little, and yet a little time would hardly serve my turn, for if I should lie, but according to the truth (I mean if I should tell all that is reported) a whole Resme of Paper would not suffice my little wit to set it down at large: but if they be lies, they shall cost you no money, you shall have them cheap enough in conscience, I will not ask with the Lawyer, for every lie a Fee; no, keep your money till you have need of lawyers help.  

They be as of other professions, good and bad.  For mine own part, I have had little to do amongst Lawyers, but for those few that I do know, and have had to deal withal, I dare protest them to be Gentlemen of that honest life and conversation every way, as there is no exceptions to be taken against them.  
The Text that I have now taken in hand, is to speak of Faults. The innocency then of those that be good, must not be a shelter to those that be bad: and all the ill that I have to speak is but by report, but Report is a liar, and let him be so still. A man for all that may tell a lie by report; I will prove it, I hope the Lawyers themselves will uphold the cause that are driven in their proceedings at the Bar, to vent a great number of lies: but as they take them by report from their foolish Clients; here is now all the difference, the Lawyer is well feed for his lie, and I sell you mine for nothing.  

The Law intends to give every man his right.  Then first I acknowledge the Law itself to be worthy of all honourable repute, being leveled and proportioned according to the first institution: for the end whereunto Law hath relation, is to profit the good, to perfect the commonwealth, to relieve the oppressed, to minister justice, neither is there any vice, which is not by Law bridled; yea, where God himself was not known, Law ministered equity, and the power of excess by it hath been restrained.  
By Law good disciplines are prescribed, the Commonwealth governed, and all policies to the maintenance of peace, both begun, continued, & ended. In the commendation of the Law, what can be said more? They have relation, first to Religion, next to Determination, thirdly, to prescription and custom, and pleas whatsoever having past the asperity of the Law, may yet be ordered by conscience: So that if aught be neglected by error, may yet be relieved by equity in the Court of Chancery.  
But if the Law be certain, why should judgement be delayed? if bend to do right, why are so many poor men wronged? if grounded on conscience, why should it be partial?  
But I reprove not the Law, nor yet find I fault at the honest Lawyer, but alas how should they choose but err, when their accusations be but other men's reports, and their whole plead, nothing else but hearsayes, maintaining but what their Clients will inform them.  
But this doth not excuse all; for there be many others by whom the Law that of itself intendeth nothing but right, is yet made the very instrument of injury and wrong: they have Law to overthrow Law, and there is no Law, be it never so legitimate or truly begotten, which with wrested gloss, and subtle expositions they cannot bastardise.  

There is but one right, and that is suppressed with many wrongs  They make their plea according to the penny, not according to the truth, when amongst them he that hath most money, hath commonly, most right: they coin delays for private advantage, they make straight crooked, and crooked right: they are open mouthed against the poor man's process, who shall sooner find his purse emptied, than his suit ended. And where they should be the Ministers of light, they hunt after continual darkness, concluding the truth within a golden cloud. They are pugnantia inter se, when amongst them there is no agreement, but what they confirm to day, to morrow they will frustrate: this clause annihilated by this judge, that distinction by another. And although the text of the Law of itself be brief, yet they obscure it by their too many gloss, and how many are there that do 
john a Nokes and john a Style.  check the course of justice by dilatory pleas, and how many Pettifoggers that do nothing but set men at variance; and a pox take john a Nokes, and john a Style, for those two fly companions are made the instruments of a great deal of mischief.  
And woe again to all those Lawyers that are but like to Aesop's Kite, that whilst the Mouse and the Frog were at controversy for superiority in the Marsh, he devoured them both.  
When a man comes to commence a suit, in the beginning he shall be entertained with a hope to obtain; and being entered, they consume him by delays, and whilst he hath means to bear out the charge, they assure him his right is good, but when they have spent him, that he is not able longer to give, they do pronounce Sentence against him: and he that is not well stored with money wherewith to corrupt, shall want no sorrow whereof to complain.  

Not a Saint in heaven medicinable to end controversies.  How many miracles are assigned to saints, to whom we do go in pilgrimage! we protest vows, yield worship, and of whom we do crave gifts. Women likewise are not without their women Saints, as Lucina, whose help they implore when they would have children; and juno, of whom they do beg to be revenged on their angry husbands: there is almost no kind of grief, that hath not his Physician amongst the Saints, which (as it is imagined) is an especial cause why Physicians can not gain so much as Lawyers, because there is no controversy, be it never so little, so just, or so honest, that hath either he Saint, or she Saint to defend it.  
They say it is an argument of a licentious commonwealth, where Physicians and Lawyers have too great comings in.  

Many worthy men professors of the law  As I have not endeavoured any private accusation, so I will not enter into any particular praise; I might else in this place, without any suspicion of flattery, take occasion to speak in the commendation of many worthy Professors of the Law, not only of some that sit Roahed on the Bench, but also of others that are Pleaders at Bar.  
The Professor of the Law hath Relation to lead him, Conscience to direct him, justice to counsel him, and Honour to reward him.  
All happiness may be said to be in that commonwealth, where Laws be not only good, but wbere they are likewise duly observed and kept, without wresting.  
The material cause of the Law is, that it consists of such cases, and for the correcting of those disorders, as accustomably befall in the Common wealth, not of things impossible, or such as do but seldom times happen.  
The final cause is to order the life of man, and to direct him what he is to do, and what to forbear.  

Many laws a sign of many faults.  What else are the great number of Laws amongst us, but authentical Registers of our corruptions? and what are the manifold Commentaries written upon them, But a very corruption of the Laws themselves, and what do they witness unto us, But as the multitude of Physicians do in a City, that is to say, the multitude of our diseases.  
Good Laws do proceed from the wickedness of men, for it is offences that do beget laws: for where there is no law, there can be no breach of law.  
Good law unexecuted, were better unmade, yet sharp and rigorous laws, were rather made to terrify, then to destroy men. And, the seat of a judge, that is too severe, seemeth to be a Gibbet already erected.  

Many laws commodious to the prince.  Those Princes that have Policy to attire Avarice and Cruelty, under the pretence of establishing laws, they do thereby exact their own commodity: for where there be many Laws, there must be many offenders: & the multitude of transgressors, are the riches of the Prince, when they make forfeiture, as well of their goods, as of their lives.  

War a grievous plague.  War is the Minister of the wrath of God, when he is displeased, no less grievous to the world (where it lighteth) than the loathsome plague of pestilence.  

The fruits of war.  The effect of War is, the destruction of countries, the desolation of noble houses, and the sacking of opulent Cities.  
The Action dependeth upon fortune, or misfortune, upon opportunities, delays, expeditions, frowardness, and untowardness of a number of vain headed followers, if discipline be not the better respected.  
War is a minister of God's justice, either for contempt of himself, of his religion, or the wicked life of worldlings, so that it is the sins of the people that unsheatheth the soldiers sword.  
God is not the Author of ill, but the chasticer of abuse. He holdeth the hearts of Princes, and ordereth them to his will.  

Soldiers must serve the Prince.  The Soldier with all obedience is to perform the will of his Prince: for if power were not to maintain their proceedings, the Prince should be dispossessed of his estate, cruel hands would be laid on his royal person: to conclude, in peace the Soldier is a restraint to the rebellious, and in war makes subject the proudest resister.  
Arms are but a corrector to the disorder of peace, they are the Physician to a decayed estate.  

A just war.  The Wars undertaken by Princes, either in defence of their right, or for matters in claim, may be reputed to be both just and honourable; but in Civil wars, all things are full of misery, yet nothing more miserable than victory.  

Civil wars most miserable  Let him be accursed (saith Homer) and live with no Nation, nor Tribe, who stirreth up domestical dissensions, or seeketh after Civil wars.  

The motives that draws on civil war.  Wealth and riches have afflicted the manners of all ages, and what other thing hath engendered civil fury, then over great felicity?  
The motives that draweth them on, are commonly Faction, Sedition, and Tyranny.  
Wars have had their beginning with the world, and they will never have an end, so long as the world lasteth.  
The Surfeits of peace, is it that bringeth on wars, and what peace can be so surely knit, which Avarice and Pride will not easily undo.  

There was never yet any kingdom free from the practice of ambitious heads, that lay in ambush for a Crown.  We are more ready and willing to conquer Kingdoms, than we are to subdue our own affections; and war depending on the desire of gain, & worldly glory, the sweetness of command, together with the gain of a Crown, will serve to cover any kind of injury: and wars are not so much arreared to defend a right, or to resist an injury, as they are to encroach a wrong, and to invade an innocent.  
It is the sins of the people that draweth the Soldiers sword, and when it pleaseth the Almighty to punish by war, all the things upon the earth are ever priest to fight under his banner, yea even the ambitiousness of Princes, to punish themselves one by another.  
They may much deceive themselves, who under the shadow, either of their mightiness, wisdom, or policy, either in consideration of their long continuance of peace, do imagine still to make the same perpetual, neither can we Plead prescription against the justice of the Almighty, who limiteth the bounds of all estates to his appointed time of correction, the which they can not pass.  
There is nothing then more necessary immediately 
The knowledge of wars most necessary.  after the knowledge of God, then to know how to manage our marshal causes, when, aswell Prince, Country, Religion, Law, justice, Subjects, and all together, are under the protection of Arms. Osorius seemeth to confirm it in these words, He that taketh away the knowledge of Arms, worketh the overthrow of the Commonwealth. And Cicero again leaveth this Item, We must not lay our Arms aside, if we desire to live in peace. Plato, that that Prince's Crown can never sit close who once neglecteth the knowledge of Arms.  
This saying of Tacitus is not to be forgotten, No man is sooner brought to ruin, than he that feareth nothing, for recklessness is the common entrance into calamity.  

Unskilful men fitter to furnish a funeral, then to maintain a fight.  To this I might add, There is nothing more rather to incite an enemy, than where he findeth sloth and negligence: for where the orders and discipline of War is neglected, it is not the multitude of names in a Muster-rowle that availeth, when, the greater the number of men is, the more is their disorder and confusion. More Armies have been overthrown through want of skill, than either for want of strength or courage.  
It therefore behoveth those that desire to live in Peace, to provide themselves of all things appertaining to the War; for in every Action it is odious to err, but in War it is most dangerous of all other, when there needeth but one fault to overthrow an Army, whereon may depend the wrack of a Kingdom, and the loss of a Prince's Crown.  

Soldiers are full of faults.  The Faults that are imputed to men of War, are not to be excused, and how should it be otherwise, when in the first election they are rather chosen for their vices, than for their virtues: when a Letter of favour is of more worth to prefer the swaggering Captain, than either honesty, experience, or any other care of reputation.  

This sparing of princes doth most hurt themselves.  Captains are chosen, that have no respect to Honour, but such as do seek to enrich themselves with the general spoils of War. And if we did advisedly consider of every circumstance, they are not altogether to be blamed: when Princes are grown, in nothing more sparing, than in those expenses wherein they should extend their greatest bounty, I mean to Soldiers, whom they do still curtal and scantell to a threadbare allowance, and yet they cannot get that little but with loss, and most times kept so long without pay, that they are driven, either to steal or starve.  

A soldiers best reward is ingratitude.  This want of Pay, is the original of all disorder, it breedeth mutinies amongst Soldiers, disgrace to the Commanders, and it giveth encouragement to an enemy that doth understrnd it. It is the occasion of treason, of selling of Towns, betraying of Forts; and to be short, the breach of all discipline; for, what reason hath that Prince to punish, that doth not pay? And who can blame Soldiers to help themselves in the time of war, that are little respected in the time of Peace. This want of Pay is a just excuse to set them all a scraping, aswell from friends as foes.  
The Soldier he fleeceth the Husbandman, who is driven for fear to forsake his labour. The Captain he cousoneth the Soldier, and both of them (commonly) consumers of the Citizen.  

The want of pay, the cause of much mischief.  Nay the Prince himself escapeth not scotfree amongst them, for if they do not cousin him of his pay, they will yet deceive him of his service: for that Soldier doth never perform any great enterprise, that loveth not his Leader: & how can he love him, whom he knoweth doth oppress him? neither can that Captain exploit any thing of worth, that is not assured of the love and obedience of his Soldier.  

A prince can not want soldiers.  The Commonwealth have as great need of valiant men to defend it, as it hath of good Laws to govern it. And Caesar was wont to say, that there were two things which do uphold, maintain, and enlarge an Empire, that is to say, Men of war, and money: and for the skilful Soldier, although the prince doth stand in no doubt, nor dread of war, yet he is a grace unto him, and aught to give him countenance, if it were but in respect of Majesty. Tacitus addeth again to this: It is certain, that mighty Empires are not kept by sooth, but by weapons in the hands of the experimented Soldier.  
An honest Soldier in the time of peace, is an honour to his Prince, and in the time of war a great defence.  
The skilful Captain can treat of peace and war, both together; but he never knew how to make a good peace, that never knew how to make war.  
In the choice of a General, it is requisite he be endued with experience, and martial skill, otherwise there is small hope of victory, unless God do fight for him, as he did for the Armies of the children of Israel. And yet they ever chose the wisest, and most skilful men amongst them to be Commanders.  

All chosen soldiers.  I could wish, that those that should have any great command amongst Soldiers, should be men of good revenue. And although I do here yoke wealth with virtue, yet I do make it but her handmaid, for the exercise of liberality is many times as necessary as knowledge and experience. And Captains being men of honour, and able to live, being well informed of the infamy growing of disordered Military prowling, & Pilferies, should study how to keep their Companies as complete as might be, and not excessively to rob them, as in times past the custom hath been.  
The relics of the Beadle's whip (me thinks are unfit to be made Soldiers; but our Soldiers in these days, are become protested enemies to all sorts of Poultry, as Capons, Hens, Chickens; nay, they will not spare the Cock himself, if he come in their walk. But if they meet a flock of Geese, it shall never be said when they are gone, but that they durst say, Bo to a Goose.  
When Rome honoured her Captains with triumphs, and solemnities, she did not only reward the courage of the Triumpher, but also their justice, with which she maintained her army in peace and concord, together with the which she performed her enterprises.  
It hath been holden for great happiness, where the sword and all other weapons of war, are turned to plow-yrons; and I could acknowledge it for a great blessing, if it might be so brought to pass, but the malice of men hath made them so necessary, that they can not long be spared.  
Cicero saith, An unjust peace is to be preferred before the most just war, and I reverence the Author that writeth, They that contemn peace, to seek for honour by war, do many times lose both peace and honour.  
An assured peace (saith another) is better than a victory that is but hoped for: And it is truly said, the prayers that are exhibited in the behalf of peace, is far more happy for the Commonwealth, than the noise of Drums and Trumpets, sounding the alarms of war.  

Good to be warriors, but not war lovers.  I must confess, that these war lovers, are like Physicians, that could wish the City to be full of diseases, whereby they might be employed for their own gain. And it may be, that some of our warriors have sought to advance themselves by that profession: but he that would gather a Catalogue of those that have suffered shipwreck upon that hope, had need to have a long scroll.  
Valiancy hath an eye to war, war again the like to peace, peace to the prosperity of the Commonwealth: but this prosperity is it that setteth an edge, both of sloth and negligence: for as peace is the parent of prosperity; so it is the nurse of pride, and the trainer up of all careless security: and in the time of peace there is no wickedness that wants example.  

Peace the nurse of all iniquity.  But peace breedeth plenty, so it armeth Cap-À-Pie, all sorts of sins, and as War hath his associates, Sword, Fire, Famine, and Murder; so Peace hath his copartners, Pride, Pleasure, Idleness, Lust, Sensuality, Drunkenness, Gluttony, Voluptuousness, and so many other enormities besides, as were but curiosity in me to hunt after.  

After Rome began to discontinue her wars, vice forgot not to re-enter into custom.  Peace draweth the very corruption of manners after it, and there is nothing that brings so sweet and easy a subjection to vice, as the season and idleness of Peace, it enfeebleth the minds of young men, it maketh them become Hermaphrodites▪ half men, half harlots, it effeminats their minds, and nuzleth them up in all folly, it gives old men opportunity, to travel, to turmoil, and to tyre themselves, by oppression, by extortion, by perjury, by usury, by bribery, by craft, by subtlety, and by all manner of ungodliness, to scrape for my young masters son, who is then sporting and dallying with his wench, whilst his father is thus in his money harvest toiling for wealth: then comes in some glozing Expositor, and he expoundeth this miserable scraping of pelf, to be a zeal, to be a pity, to be a fatherly care to provide for his house, for his children, and for his family, according to the rule of the Apostle.  
In the time of Peace, the prowling Merchant findeth liberty to carry away corn, beer, butter, cheese, leather, lead, tin, ordnance, cloth, and all commodities of especial importance: and they return us again, wine, raisins, figs, oranges, and many other trifles that might very well be forborn.  

The ill more in number than the good  By this we may perceive, the vices that are hatched up in Peace, are in far greater number, than the enormities that accompany War: and therefore if the affairs of War do not busy a Statesman, the diseases of Peace will so turmoil him, as he must be still vigilant to discover the diseases of the commonwealth daily drawn in by this security and surfeit of Peace: and I think the world will never be so reconciled, but that those that be good, shall find more ill than they shall be able to redress.  

Dissimulation in the time of Peace worse than war.  I might speak of many other dangers depending upon Peace, especially where it is grown so careless, as to neglect all preparation of War: Philopomines saith, That in the time of Peace, it is then best to prepare for war: But we have a better instance, Solomon notwithstanding he was promised a peaceable government by God himself, and was called in the Scripture Rex pacificus, he yet forgot not to furnish his garrisons with greater provisions than his father David had done before him, though he were still turmoiled and tired in the war: and the deceitful enemy under the colour of Parleys, of Truces, and of treaties of Peace, hath effected that which he could never perform by open war.  

Truces many times patched up the cause of many ensuing dangers.  Believe not thine enemy, saith Ecclesiasticus, for with his lips he sweeteneth, and in his heart he betrayeth thee, to make thee to fall into the dike, and weary with his eyes, but if he light upon a fit occasion, he will not be satisfied with thy blood.  
I have now woven this web of Peace and War, I have made a short medley of all together, if it be good for any thing, I care not; I hope it will prove either hot or cold, and then it may be employed to use, either fit for summer or winter.  

A Proverb truly approved.  I am not half so well acquainted among Courtiers, as I am amongst Soldiers, yet I was a young Courtier, and I have approved the Proverb, A young Courtier, an old Beggar, I could commend his judgement that first set it down, but I would he had proved but a lying Prophet.  
I am now to speak a little of Courtiers, and it is but according unto that little experience I learned long ago; if I hit the truth, it can be but chance medley, and then I hope I shall entreat a Pardon of Course: if I fail of mine aim, it is time to leave shooting, for a good Archer is better known by his aim, than by his arrow.  

A Princes Court.  A Prince's Court is like a glorious gardin, planted and replenished with several sorts of pleasant flowers, whereof some are spoiled in the bud by the Caterpillar, some reserved in the blossom, to content the eye of the beholder; the Bee gathereth honey from the one, the Spider draweth poison from another, every one making use, but according to his own nature.  
It fareth so with Prince's Courts, some repair thither, hoping of preferment by their virtuous endeavours, and to grow in favour by their good deservings: other incited by vanity, make their resort to satisfy their humours, with a little foolish bravery, spending their time in voluptuous excess▪ So that, as the Court is a School of Virtue, to such as can bridle their minds with discretion; So it is a Nurse of Vice, to such as measure their wills with witless affection.  
In the Courts of Princes, favour prevaileth with many, by occasion, not by desert, by opinion, not by worthiness, where Gentlemen must be delicate, Ladies amorous, the Prince himself studious, and though not seeing all enormities, yet compassed about with many that be enormous.  
Let Trian prescribe good Laws for eternal memory, where are they sooner broken than in the Court of Trian, Let Aurelius store his Court with wise men, yet even there they do wax dissolute.  
The Court is fitter for Aristippus, then for Aristides, for Chrysippus then for Cato, for Damocles than for Calisthenes.  

Court flattterie.  In Court every man must be flattered in his folly, every great man's vain shall have a follower; if Phaleris will torment, Perillus will invent; if Aemilius will martyr, Paterculus will minister; if Alexander will be stately, Photion will be humble; if Domitius foolish, Hippodamus will be frantic.  

A noble man's nod, a banquet for a fool.  By these steps of soothing, our Courtiers seek to climb; and if a noble man do but vouchsafe him a nod; he waxeth so drunken with joy, that he that should but mark his demeanour, would think him to be new raised again with Lazarus, to live another age in the world.  
In the Court of a wicked Prince, fornications, Adulteries, Ravishments, and such other, are young Courtiers sports; honest men are there oppressed, Ribaulds preferred, simple men scorned, just men persecuted, presumptuous men favoured, flatterers advanced.  

Such saints, such relics.  Ahab being a wicked king, was so ill attended, that Eliah thought only himself to serve God, and that all the rest of the King's servants and followers, were Idolaters and Worshippers of Baal.  
If Honours were to be compassed by vices, as in old Rome they were by Virtues; who should have more advanced to honour, in one year, than Rome had of good men in a whole age.  
In Court the itching ears of the Vainglorious must be scratched by Sycophants: and he that cannot make the Devil a Saint, 'tis high time he were with God, for this is no world for him to live in.  
The meaner sort of Courtiers must learn, to creep, to crouch, to flatter, to make a scoff at Virtue, to buy and sell breath, and to blush at no disgrace.  
A proud Court makes a lean Country, and these Moths of the Court, they are the worst vermin, that can be in a commonwealth.  

These begging Courtiers that are spying out of suits to the hurting of the commonwealth.  How many will Dive into a Prince's ear, and under the pretence of common good, do obtain those suits, that are but for their own private gain: How many again that live perfumed in the Court, sleeping in sensuality, secured under the protection of greatness, that are still gaping after suits, grasping at Monopolies, the very plague soars of a commonwealth, that do oppress a Commonalty, to maintain the voluptuous pride of one private man, to uphold his inordinate expense with the purses of the poor.  

Goods ill gotten will stick to the soul.  Some will say, That goods ill gotten, will soon decay: but that Proverb is not true, for they shall find that the goods that are thus raked from the commonwealth, will stick close to the soul, whatsoever they do to the body.  
How many again that do poison the ears of Princes, that have no other means to make themselves gracious in the eye of the Prince, but by stirring him up to wicked and ungodly acts, as Lucan Curio stirred up Caesar.  

Prince's favourites.  He that is favoured by a Prince, he must be soothed in his pleasure, praised in his follies, commended in his vanities, yea, his very vices must be made virtues, or else they will say we forget our duties, we malice greatness, we envy his fortune, and how shall we be checked by the Parasites that follow him? And for those that are highly prized in a Prince's favour, what cannot they effect? they can fly without wings, they can disguise the truth without controlment, they can fight without hands, they can conquer without weapons, they can kill a man behind his back with a word, that they durst never look on the face with a sword, and they have reigned more kings in their privy Chambers, with their smoothing flatteries, then have been overcome in the open field, with their armed enemies.  

Nobility fittest for a princes Court.  Honourable Nobility, are the fittest ornaments wherewith to garnish a Prince's Court: For Nobility is a most glorious and excellent Image of ancient progeny, most commonly replenished with excellent virtues.  
But Nobility (in many places) hath little left but the bare name, and that is distained too, by her own deservings.  
Every stock and lineage is beautified by virtue, but virtue is not beautified, nor set forth by any lineage.  
It is true Nobility, which as on a chief pillar is stayed upon virtue, but where that pillar is overthrown, there Nobility must likewise fall to the ground.  
We follow not those steps that bring unto honour, but we trace out those tracts that lead unto pleasure or profit; and we rather desire to be rich, then to be wise.  
If we were as covetous of our proper honour, as we are greedy of other men's goods, the canker of Infamy could not so devour our renown and reputation.  
gain and glory did yet never march in one rank, no more did profit and honour.  

Danger and honour do follow one an other, & wisdom, and modesty, second them.  We have in these days variety of Scutcheons, sundry sorts of Arms, multiplicity of dignities and honourable titles, but true Nobility is it that springeth from Virtue.  
Sallust writing to Cicero, upbraided him to be descended from a base kind of people, but himself was extracted from a noble progeny: to whom Cicero made answer, that Sallust indeed was descended of noble race, but he was the first that had debased the Nobility of his house. And for himself he was descended (indeed) from a people of obscure condition, but yet he was the first Gentleman of his stock.  

They chase from them the professors of virtue.  There is nothing to counterpoise the balance of a noble name, but how many little worthy persons have there been in times past, that would fain have gone currant for six shillings eight pence; yet if they had been brought to the balance, they would have weighed too light by a great deal more than the common allowance of two grains, but if they had been tried by the touch, we might well have said, All is not gold that glisters.  

That greatness to be commended that consisteth in goodness.  The title of Nobility to a good man is of great excellency; but to an ill man, of no less infamy.  
It is likely that good should come of good, and virtue is most succeeding in noble blood, and the worthiness of honourable ancestors craveth a reverend regard to be had in their posterity.  
Honourable Nobility is fittest to counsel kings, and to take upon them the great affairs of the state Our Noble men are inflamed with the desire of glory and renown, and the inferior sort do think themselves most happy and blessed, when they are governed by the wisdom and virtue of Noble personages, that commonly manage their authority with magnificence, for as it is witnessed in the Proverbs, 
Prou. 29.  Where righteous men are in authority, the people rejoice: but where the wicked bear rule, the people sigh.  

Nobility fittest to counsel kings.  Honourable Nobility is then most fit to counsel a king, and the care and study of good Counsellors is still to endeavour those things that shall concern the honour of God, the preservation of the King's royal person, and the furtherance of the good and benefit of the commonwealth: and in the midst of their most weighty affairs, not to lean too much to the policies of worldly wicked men, that they impugn the wisdom and policy ordained and decreed by the Almighty himself.  

Unfit for counsellors.  There is nothing more unbefitting in a counsellor than passion, to be hasty, to be angry, to be choleric; for anger, rage, and fury have never been known to govern well.  
Covetousness is the poison that marreth all, but Covetousness in a Counsellor is the mother of extortion, of oppression, of bribery, alienating all compassion into merciless cruelty, dishonouring the reputation even of the greatest personages, making them to be reputed amongst the base and miserable minded.  
It teacheth to buy or sell all things for money, and to neglect no manner of means that brings in gain.  

A law amongst the Thebans.  The Thebans established a Law, forbidding, that no man should be admitted to the administration of any manner of government in a commonwealth, except he had first left off buying and selling, of retailing, or transporting for the space of ten years.  

An excellent virtue in a Counsellor.  There is not a more excellent commendation, that may be given to a Counsellor, nor any thing better pleasing to God and man, than to have him compassionate of the poor oppressed suitors, that follow him, giving them dispatch with such convenient expedition, that their long and tedious suing be not more hurtful unto them than any wrongs they have formerly endured.  
Here leaving the Muses to their Helicon, I yet once again implore th'assistance of the heavenly Power, that I might speak a little of Kings and Princes, with that humble and dutiful reverence, that is appertaining to their greatness, and but fit for me to meddle with.  
As the Law when it was first given, with thundering, lightning, and great terrors unto the people from Mount Sinai; so likewise when the children of Israel required a King, he was first given with the like tempest of thunder, which so feared the people, that they cried unto Samuel, to pray for them, that they might not die.  
Here is to be noted the authority of a King; for as the voice of the Law is terrible to the wicked: even so is the King, for he is ordained to take vengeance, and hath a sword to punish offence.  
The Prince executeth not his own authority, but the judgement of God, and whosoever resisted the Anointed of the Lord, resisteth God himself.  

Kings the great ministers of God.  As God hath ordained Kings and Princes to bear sovereign authority upon the earth; so he hath dignified them with names and titles belonging to himself, aswell to put them in mind of their own duties towards God, as also to stir up and continue the love and obedience of their subjects towards themselves: So that whether the King be good or bad, he is yet notwithstanding the gift of God, and either the Ministers of his mercies, or of his judgements: for if the Prince be evil, he is ordained for a scourge to wicked and unthankful people, to punish their sins.  

Kings and Princes must be obeyed.  subjects may in no wise charge their Princes with any crimes at their own pleasures, for the power of Kings cometh from God, who holdeth the hearts of Princes in his own hands, and ruleth them according to his own pleasure.  
A King doth not administer his own, but the affairs of many, observing duly those Laws whereof he is both founder and overseer.  
In mine opinion they are much overseen, that will prescribe laws and order of life to Princes, who are Lords over Laws, and may enjoin them to others.  
Good Kings are to be wished for (where they want) but howsoever, good or bad they must be obeyed; for if jupiter be angry, he must send a Stork to devour.  
In the word of a King, there is power, and who shall say to his Prince, What dost thou?  

The prerogative of princes  Prince's may shake off their own errors, by blaming other men, and so they may assume their servants foresights to their own praise.  
The good will of a Prince may easily be obtained, but as quickly blown forth again with the wind of slander: and therefore Cicero admonisheth to speak as reverently of Kings and Princes as we do of the gods.  

The office of a King.  The office of a Prince serveth to suppress tyrants, and to uphold the meanest subject in his right, against the greatest power that would oppress him.  
A Prince must hear the complaint of his Subjects, if either the regard of his own glory, or the estate of the public weal be dear unto him: for that is the most absolute and behoveful thing appertaining to a Prince, and is no less precious unto him than is his Empire.  
Most happy is that Prince, and borne (no doubt) for the good of his Country, that neglecteth not that special care toward his subjects.  
A Prince to be just in himself, is honour to his person; but to minister right to his wronged Subjects, is a general good to the whole Common wealth.  
The office of a good King towards his people, should be as a father toward his children, but not as a Conqueror toward the vanquished.  
As there is nothing more miserable to a Prince then to be compelled; so there is nothing more rather to break the heart of subjects, then when he will not be entreated.  
There is nothing more gracious in a Prince, than mercy, but yet overmuch lenity breedeth contempt.  
The King that treadeth the steps of clemency, becometh old, and leaveth his inheritance to his posterity; but the Prince that governeth with rigour and cruelty, is seldom set to live long.  
Thales being asked what rare thing he had seen, answered, An old Tyrant.  

Wherein princes are most deceived.  Prince's most commonly are in nothing more deceived, then in bestowing their rewards; but especially when they give upon other men's commendations.  

Of what princes have least store.  Princes have not so much scarcity of any other thing, as they have of that, whereof they should be most plentifully stored, which is, Of such as should tell them the truth.  

Comparison between a good prince and a bad.  The differences between the Prince that is virtuous, and the other that is vicious consisteth in this.  
The first striveth to enrich his subjects, the other to sack and spoil them: the one spareth the honour of good women, the other triumpheth in their shame: the one taketh pleasure to be freely admonished, the other despiseth nothing so much as wise and virtuous counsel: the one maketh most account of the love of his subjects, the other is better pleased with their fear: the one is never in doubt of his own people, the other standeth in awe of none more than of them: the one burdeneth them as little as may be, but upon public necessity, the other gnaweth the flesh from their bones but to satisfy his vain pleasures: the one in the time of war hath no recourse but to his own Subjects, the other keepeth war but only with his subjects: the one is honoured in the time of his life, and mourned for after his death, the other is hated in the time of his life, and registered with perpetual infamy after his death.  
A cruel Prince will make a slaughter-house of his Commonwealth: A vicious Prince will make it a stews, a prodigal, will suck the marrow of his Subjects, to glut some five or six Parasites that will be about his own person, disguised in the habit of fidelity.  
A good Prince will not dedicate the Common wealth to himself, but will addict himself to the Commonwealth. And because no man asketh account of him in his life, he will therefore be so much the more stirred up to ask the straighter reckoning of himself.  
There be many other worthy prescriptions set down by that worthy Emperor Aurelius, that I may overpass, & will give a little touch of things necessary and behoveful to be spoken of.  

A King must not be unnished of treasure.  The expenses of a King is great, and therefore he must be well stored, and still prepared with treasure, to bear out the charge. It is he that must defend his Realms and subjects, from the spoil and rapine of foreign forces: It is he that must be provident in the time of peace, to have all things in a readiness against the time of war. Can he then be unprovided of treasure? 
Wars not to be maintained with empty coffers.  Or shall his subjects grudge and murmur against him, if he supply his wants by Taxes or Subsidies, which are warranted by the word of God, and which the Prince may take with a very good conscience, for the bearing out of his expenses, which do concern the common good and safety of the subjects: 
Many examples in the Scriptures to warrant it.  the king must defend all, and there is no reason but his wants should be supplied by all.  

A necessary consideration for princes.  There is yet a matter of great importance for a Prince to consider of, that under this privilege of taxing his subjects for his needful and necessary affairs, he doth not oppress them for any vain or idle expenses; for what is he that dare prescribe limits or bounds to a King? what he should take or leave of his subjects. If he have not a good conscience of himself, if he have not a charitable disposition towards his people, of his own princely nature, who dare cross him in his courses, or tell him of those faults wherein he offendeth? or what Subject (that knoweth his duty) dare speak against a prince's prerogative?  
It was not without cause therefore, that Chrysostome with such admiration did say, Miror si aliquis rectorum potest salvari. And Apolonius saith, that the treasure taken by a Prince from his subjects by tyranny, is more base than iron: for being wet with the tears of the people, it cankereth and becometh accursed.  

subjects must not resist.  That Prince therefore that will exact more then enough, between god & his own conscience be it; but the subject is to make no resistance. Our Saviour Christ hath left us example, for he himself paid that was imposed upon him: and when the Scribes and pharisees demanded of him, whether it were lawful to pay tribute to Caesar, he did not impugn it.  

King's have need of great privileges.  Kings and Princes had need of great privileges, their cares are many, and far exceeding the common capacity of the simple multitude. A Princes royal rob doth cover many cares, and their guards are not able to defend the assaults of troubled thoughts.  
Better for a Prince to be Irus for contentment, then to enjoy the Empire of the whole world. For whilst he seeth all pleasures, he enjoyeth none, and in the midst of his sugared dainties, he suppeth up sorrows, every day tired with suitors, troubled with Damocles, every night subject to broken sleeps, troublesome thoughts, and uncouth dreams.  
A Kings dainty dishes are always sauced with suspicion, & there is reason; for although amongst 
Chamber counsellors that are still buzzing in the ears of Princes.  the vulgar, too much jealousy savoureth of little wit, yet more hurt cometh of the light belief of Princes, then of mistrust: amongst the rest, Thales admonisheth Kings and Princes to suspect him most, that is most busy still to be whispering in his ear.  
Aristotle adviseth, that a Prince ought earnestly, and above all things, to have care of things divine, he rendereth this reason; For those subjects do hope that they shall suffer less justice from that Prince whom they deem religious, and who feareth God: and less conspiracies are complotted against him, as having God himself for his help and succour.  

The blessedness of the time present.  Let me now speak but a word of the time present, and let me speak truly of our own happiness, here within this Empire of great Britain: with what zeal and fervency hath our royal King re-established that Religion of the Gospel, the which although he found it here ready planted to his hand, yet with how many engines hath the Pope and the Devil sought sithence, to undermine and overthrow it, and are yet every day endeavouring, if his Majesty himself were not the more firm and constant.  
He hath then blessed himself, his Realms, and Dominions with the light of the Gospel; and if the happiness of peace be a blessing, we likewise enjoy it by his happy government. To prop up all with great security, he hath made choice of a most wise, discreet and godly disposed Counsel, the Pillars (indeed) of a happy Commonwealth.  
To conclude, if there be felicity in peace, in prosperity, in pleasure, in plenty, we enjoy all by his wisdom and providence: if there be any thing wanting, it is but thankful hearts to God, and to our King, that hath blessed us with those foysons, that we are glutted, and almost ready to burst; but let us take heed, that with the churlish Nabal, we harden not the heart of David against us.  

The cruelty of one man towards an other.  Let us now look into the particular dealing of one man towards another, and we shall find such plenty of fraud, linked together with violence, as if one were brought into the world to subvert and root out another: and I think the world would suddenly perish, if wrath were not by mercy appeased.  

We are afraid to do well.  We speak of Honesty, but it is with half a lip; and for Vice, we seem to shut it out at the broad gate, but we privily take it in again at the Wicket: we make a gap where the gate stands open, and we seek to enter by force, where the high way lies by favour. We desire to come to Christ by night with Nichodemus, that no body might see us for fear of worldly losses, and it is a point of wisdom to take Christ in one hand, and the world in another, and to make some outward appearance a little to satisfy the world, if it be but with a dumb show.  
A man for fashions sake may enroll himself in the Muster book of jesus Christ, but in the day of service, he may rank himself to fight in Satan's camp.  

Ill feasting with God.  It is enough for us to cry, Lord, Lord, but not to do any thing that is commanded by the Lord of Lords: if we do think of God, we think him easy enough to be pleased, we know how to drive him off, and to gain time, till we have a more fit opportunity.  
Man is made of body and soul, and the body is then in his most flourishing estate, when the soul is best obeyed; but the body rebelling, and waxing lazy and sluggish, the soul than beginneth to faint: but the soul being immured in the dirty prison of the body, feeleth not her own evil, but in the evil that she there endureth.  
Reason that should rule, is but enclosed in the narrow compass of the head, all the rest of the parts of the body beside are left to affections: Anger reigning in the fortress of the heart, Pride, Lust, Concupiscence, and such other possessing all the parts of the body; our eyes, whose office should be to direct our steps in a right course, are they not our geratest stumbling blocks? what enemies more malicious to us than our ears, that are still wide open to wickedness? The tongue, is it not more apt to speak ill, than good? our hands, our feet, and all the rest of our other parts, more nimble and ready to vanity than virtue.  

The distemperature of our own humours.  Every Idea of folly is become our summum bonum; our necessary and natural members (first created as the ministers to the Soul) are now become the disturbers of our innocency, our brain in stead of wise precepts, are cloyed with idle imaginations: our eyes the dreamers of our discretions, are made the blindness of the insight of our souls.  

The misery of man.  What is man? a body subject to a thousand diseases, a thousand harms, a thousand dangers, weak, frail, fraught with miseries within, wrapped with wretchedness without, always incertain of life, evermore assured of death.  
Again, who is so found or healthy of body, but hath a diseased mind, and then if he were put to his choice, had not rather to have a sound mind in a sick body, then to be tormented with continual grief of mind in a healthful body?  
The waves and storms of our affections raised with every puff of wind, doth so toss and turmoil us up and down, that the best Pilots are driven sometimes to strike sail, and Reason itself is well near driven to forsake the Helm.  
The greatest things in the world do climb but to fall, and he that climbeth most high, his fall is greatest, they have their times, an age to win, and an hour to lose, we compass the heavens, the earth, and the sea, with our foolish thoughts, compass ourselves whiles we live in six foot of air, and being dead within an ell of ground, and who hath been so much admired for his might, which hath not been as much contemned in his fall?  
See the change of times, a man now happy, straight hapless; now compassed with friends, now overcome with foes; this day rich, that day poor; at Morn a Prince, at night a Peasant.  

Our reputation but as it pleaseth the foolish people.  Our worldly honour hangeth on brittle Balance, and our reputation runneth as the conceit of the common people will afford, sometimes Caesar renowned in the Senate, accounted a Pater patriae, no small time Emperor, beloved of Brutus, saluted by Cicero: now Caesar a Tyrant, slain in the Senate, Hostis Patriae, bereft of his Diadem, no Pater but Predator, from an Emperor to a dead carcase, gored with his friends own knife, unkind Brutus, exclaimed on by the declaiming Cicero, O strange mutability!  
Notwithout wisdom the world is reported to be Spherical, for it is still turning, and with great judgement Fortune is said to be blind, for she is still flitting, and when we think to have the surest footing, we are even then most subject to declining.  
It were good if every man would mend one, but that will not be performed, for we imitate nothing but what we do see; and when we do see, setting up that light that might give us example.  
Let thy Conscience be Commander to call Reason to account, whether she hath subjecteth herself to sensual appetite, and let Conscience examine thy Will, whether her desires have been chaste, or as a Harlot she hath lusted after her own delights. He that could call himself to this account, and could advisedly consider of that eternity to the which the Soul is prepared, he would never seek to patch a piece, and to lengthen out his hopes with such frail and transitory stuff that he never thinks of death, till the one of his feet be already in the grave.  
Death it is that looseth us from the chains of bondage, it only setteth us free from calamities, and it bringeth us to the harbour of happiness. God grant us whilst we do live, so to live, that our life might serve him; and when we die, our death might set him forth, that our life might die in him, our death live to him, and that both life and death might glorify him.  
FINIS.