Omnibus & singulis.  
AFFORDING MATTER PROFITABLE FOR ALL men, necessary for every man; Alluding to a Father's advice or last Will to his son. Now published for the use of all men, and particularly of those that do inhabit Great Britain and IRELAND.  GALAT. 10.6. While we have time, let us do good to all men, but especially to those of the household of Faith. Hoc ab homine exigitur, ut profit hominibus; si potest, multis; si minùs, paucis; si minùs, proximis; si minùs, sibi; Seneca. 
LONDON Printed by WILLIAM STANSBY. 1619.   

 portrait   

To the most Sacred, Christian, truly Catholic and Mighty Prince, JAMES, King of Great Britain, France, and Ireland, Defender, etc.  
MOst dread Sovereign. As your Majesty (by due) have the first place inter Omnes & Singulos, to whose Patrociny this immature birth is dedicated, so by the Law you have the chiefest interest in it.  
I do confess, most Sacred SIR, I have borrowed from the overflowing Source of your majesties Princely and Learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best matter contained in it, and for satisfaction do humbly offer restitution with some small interest (although in a far more base coin.)  
As your majesties known Clemency, puts me in some hope of pardon, for my presumption, in borrowing the principal; so those eminent and 
* Parum est optare tantae Virtuti tantaeque Pietati quem longissimum habeat Vitae propressum: fac Deus ut quod optimum human● generi dedisti, permaneat in aeternum: nam neque laudes eius referre Vires suppetunt, neque parvum Carmen recipit tanta Maiestas, neque meus audet remtentare Pudor, quam Vires far recusant: hoc tamen mihi asserere liceat prawm indignumque est, non admirari Princip●m omni admiratione dignissimum.  admired Kingly Virtues, resident in your Royal Person, make me confident, your Majesty will rather accept of this super-plus (being worse than nothing) then reject the meanest offering that is consecrated (upon the Altar of a dutiful and sincere affection) to your majesties service; if, what I have added, can only yield unto your Majesty that Satisfaction (whereof I much doubt) that an 
* David in Radic. Mercer.  Ignorant Arabian Woman did give unto the Learned Iewes Rabbis, who (by calling for a Broom or Bosom) did bring them to the knowledge of an obscure place in the Prophecy of Isaiah, 
Isa. 14.23.  I shall think my Labours happy; and howsoever (as I and all your majesties Subjects, by the Sunshine of your happy government, are dutifully bound) I shall ever earnestly entreat the Almighty, that your Majesty may continue long and prosperously to reign over us, and after methusalem's age, by a happy end may change your Earthly Crown with another of endless Glory.  
Your majesties Loyal Subject, PATRICK SCOT.   

To the High and Mighty, CHARLES, Prince of Great Britain, etc.  
SIR,  
AS God hath most abundantly blessed your Highness, in honouring you on both sides with two 
a Does est Magna Parentum Virtus, Horat. Carm. l. 3. Ode. 24.  worthy Parents, whose Memory (as now) will be ever deservedly honoured: so it is justly expected, that their Royal Virtues (already 
b Preciosa Principum ingenia & Virtus quae ante annos viget. Cassiador.  happily begun) shall be renewed in your Highness (as in a more 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euripid. Meleagr.  lively monument, then of Marble or Brass) and (if it were possible) in well doing and 
d Quod praestibilius aut pulchrius munus Deorum quàm Sanctus & Dijs similimus Princeps. Plin. in Paneg. trajan.  piety you shall not only parallel, but surpass them.  
Your Kingly and Learned Father David hath so broken the Ice to your Highness, his beloved young Solomon, (by laying such foundations for the government of yourself and your Israel after him) that whatsoever can be added, is but infer lumen mortale splendente sole.  
By which only reason, I have presumed (with Phaeton, trusting to my borrowed wings) to present unto your Highness this deformed Portraiture, drawn from the Pattern (of the 
e Vinci erubescens Apelles tertio colore lineas secuit nullum relinquens amplius subtilitati locum, Plinius l. 35. cap. 10.  Apelles like Picture) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by the view of such a dismembered Monster, your Highness may prosecute the imitation of that Work, that no Man (except unmatchable 
f Pyrgotelis ita omnium sculptorum peritissimus, ut Alexander edixit ne quis eum quam ille sculperer, Plin. l. 7. cap. 37. Appoli. lib. 1. Florid. Cicero Epist. 12. ad Famil. Val. Max. c. 11. l. 8. & Horat. Epist. 1. l. 6.  Pyrgotelis, that hath engraven it upon the Marble 
g Nihil est accepta Virtute quod (mortali animo aut manu) immortal queri potest, Val. Max.  of inobliterable Virtue) is able to equalize.  
If it will please your Highness to Grace these my idle Labours with 
h Laetissima Principis facies & amabilis vultus in omnium subditorum ore oculis & animo sedet, Plin. in Paneg. trajan.  a smiling countenance: (being all I desire) I shall think my Idleness fortunate, and endeavour hereafter to find out some other subject, more Worthy your Princely entertainment. Thus Sir (renewing the oath of my loyal service to your Highness by my pen, that formerly I did solemnly swear by the holding up of my hand in a steel Gauntlet, now ashamed to be seen for rust) I do humbly take my leave, and shall ever remain,  
Your highness dutiful and humble servant, PATRICK SCOT.   

 portrait   

Libri ad Serenissimam Mag. Britanniae ANNAM Reginam defunctam, Prosopopeia.  
QVid me purpureo circumdedit autor amictu?  
Quid micat aurato margine gemma frequens?  
Quid iunat argutis sapientum floribus, omnes  
Ornasse Aonidum, morte frement choros?  
Anna iovis Proles, Regni decus Anna Britanni,  
Spes mihi, spes Orbi, te moriente cadit.  
Tu multum, quaesita mihi virtutis imago,  
Tu vitae columen, praesidiumque meae.  
Cui metam propera moribundum sort remittis?  
Cui me solicitum, deseris ante diem?  
Illa tui splendens genij praesentia, saevas  
Inuidiae poterat sternere sola minas;  
Nunc mihi deserto tutela incerta; carebit  
Nulla dies lachrymis, vulnere nulla dies.   

Serenissimae ANNAE Reginae, Responsio consolatoria.  
COelestes animas tristi quid voce lacessis?  
Ereptas Orbi, num revocare potes?  
Quid tibi spem quereris deiectam? quidue minaces,  
Inuidiae rictus docte libelle times?  
Ecce triumphator, morbos mortenque Monarcha  
Qui vincit, thalamo pars viduata meo,  
Contra letiferos sapiens te proteget hostes,  
Maior & invidia; maior & hoste tuo.  
Exurgens tibi fautor erit mihi charus julus,  
CAROLUS Imperij dextera chara mei;  
Altera spes ELIZA tibi, spes altera totus  
Nobilium coetus, qua tibi terra patet.  
Nec sacra Progenies Regum te sola fovebit,  
Sed sacra virtutum symbola quisquis amat.   

THE EPISTLE Dedicatory, OMNIBUS ET SINGULIS.  
I Do (in all dutiful observance) present unto the bar of your Mighty, High, Gracious, Reverend, Honourable, Worshipful, and Favourable Censure, these ●ll digested labours of some few idle hours:  
In doing whereof (encouraged by the confidence I have in your powerful Patrociny) I have made choice rather to expose my Apprentice-like skill in the structure of such an Architect, my presumption in the Title, and Dedication; to base detracting 
* Detractio est stultorum thesaurus, quem ●n lingua-gerunt, Auson.  Zoilus, or envious 
* nu dia non in alio quàm in degeneri, minuto & ieiuno animo, sibi domicillum parat, Val. Max.  Momus; then either the Learned should want this widows Symbol of my good will, (more fit to enlarge their Libraries then knowledge) or the Ignorant be defrauded of the benefit, that (with small pains) they may reap, by perusing of so easy a task.  
I have rather approved the Greek Proverb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by confining the Matter, within so small precinct; then followed those that daily lose themselves in the Wilderness of Books, that are sent abroad, 
* Venialis fit apud aures vestras veritatis asperitas, Sidon Apoll.  tending rather to show the Author's skill in refined and affected Phrases, in light Subjects, their Spirit of Contention in indeterminable Controversies, their unchristian disposition, in Wormwood tasting Satirism, then to prefer substance before shadow, love of truth before unprofitable ambiguities, or charitable judgement before accursed scandal.  

* Palaton Homerum, vomentem exprimebat, Poetas verò reuquos quae ille eieciss●t absorbentes, Ciel Rhod. l. 11. cap. 44.  What I have borrowed ●n this Treatise, I have done ●t Lege talionis, (those that I have made use of, having formerly been beholding to others;) and have restored it again with the interes● of thankfulness.  
But lest I should do like unto those, that (unadvisedly) did build the Gates bigger than the City, I humbly take my leave; and shall eue● remain  
A Loyal Subject, A tr● honourer of my Superiors, and of virtue in all men, P. S.   

A FATHER HIS EPISTLE (Or Introduction to the ensuing Treatise) to his SON.  
I Do find (by the Law Falcidia) if the Child committeth any fault, for want of Education, the Father was punished.  
That I should not be liable to that (and a more supreme) Law, I have (from your Infancy) been careful to have you sufficiently grounded in these Rudiments, that do concern both your Spiritual and Civil conversation.  
But now in regard of your more riper Age, the time approaching, that you must act those things (upon the stage of the World) that either hath or shall now be taught you, for discharge of the duty I own you, and enabling you in those services, your Maker, Prince, and Country challengeth of you; I do send you this MANUSCRIPT (which I did write for my own private use) and now bestow it upon you, as the greatest (and without doubt the best) portion I am able to give you; It doth shortly contain the knowledge of God, as he hath revealed himself in the Scriptures.  
The way to serve him aright (I mean in the highest perfection that the 
* Mortalis conditio non patitur hominem ab omni maculo purit, Lact. l. 6. de ve. 10 Cultu.  corrupt nature of the sons of Adam is able to undergo.)  
And secondly, such Precepts and Counsels, as may (by the careful observation of the first part) with great facility, bring you to the knowledge of yourself in the several duties that are required of a 
* O terque quaterque beatus, tu de cuius culmine datur amicis laetitia, posteris gloria, vegetis & alacri●us exemplum, desidibus & pig●●s incitament●●, Sidon. Apol. lib. 4. Epist. 4.  perfect man.  
Receive it then with such an heart as I give it you, remember that there is nothing more odious than fruitless old age, and that no tree bears fruit in Autumn, but that which blossometh in the Spring: to the end your Age may be profitable and laden with fruit, endeavour that your youth may be studious and flowered with the blossoms of Learning and Observation.  
Thus charging you (by the 
* Vitiosi sunt oculi qui lucem reformidant, percaeci qui non vident, & parentibus non obedire, impietas est; non agnoscere, insania, Senec. lib. 3. de Benef.  Fatherly authority I have over you, you diligently peruse, in your life and conversation carefully practise those things that are in this Treatise set down; I commend you to his Grace, whose Mercies are never wanting to them that put their trust in him.  
Junii, XVIIII M. D.C.XIX.   

The Contents.  

1. CLeobulus, Deum Consul.  
2. Chilon, Nosce teipsum.  
3. Thales, Vide cui associaris.  
4. Periander, Iram tempera.  
5. Bias, Benè vixit, qui paucis contentus.  
6. Pitacus, Ne quid nimis.  
7. Solon, Respice finem.    

OMNIBUS ET SINGULIS: Affording matter profitable for all Men, and necessary for every man..  

SECT. I.  
FOr 
* Stirpe sublata, aut non sunt reliqua, aut si sunt, sine emolumento sunt, quia sine Capite nihil constat, Saluian l. 6. de provid.  laying the first foundation of Religion (without which all other grounds are to no effect.)  

a Per visibiles visibilium formas pervenitur ad invisibiles visibilium causas, ascensus praestatur ad invisibiles substa●tias, & ea●um dignoscendanaturas, Coel. Rhod. lib. 25.  That there is a GOD Omnipotent, Merciful and Just, God's Works do sufficiently demonstrate.  

c Gen. 1.1.  If he build, it is a World: if he be angry for the sins of the World, 
d Gen. 7.17.  he sends a Deluge. If he will show the love he bears to the World, 
e Matt. 2.1.  he sends his Son, 
f Matt. 27.57.  and suffers him to die upon the Cross, to save the World: If he will reward the godly, it is with 
g Luke 23.43.  Paradise; when he arms, the 
* 2. King. 6.17.  Angels march upon the head of his Troops, 
h Exod. 17.6.  the Elements are the Marshals of his Camp, the Rocks remove from their Centre and follow to give it Water, 
i Exod. 13.21.  the Clouds guide by day, and Pillars of fire by night, 
k Exod. 14.19.  the Sea opens to give them passage, 
l Josh. 10.12.  and the Sun stays to end their victories. To enlarge the wonderfulness of his Works, 
m Num. 22.28.  Balaams' Ass shall speak, and reprove his Master: 
n john 2.9.  Waters turn into Wine, the 
o Matt. 9.22.  dead are raised to life, 
p Matt. 20.24.  the Blind see, 
q Matt. 9.29.  the Deaf bear, 
r Mark 2.12.  the Lame go, 
s Matt. 14.19.  and thousands of people are fed, with some few Loaves and Fish.  
If he will show Mercy, 
t Matt. 27.75.  Peter, after that he had denied Christ, shall weep bitterly, 
u john 21.15.  and be made Pastor of his sheep. 
* Act. 9.15.  Paul, of a Persecutor, become an Elect Vessel and faithful Preacher of the Gospel; when he will exalt the humble, 
x Sam. 16.11.  little David shall be taken from the sheep, and be made both King 
y Sam. 16.13.  and Prophet: 
z Gen. 41.24.  humble joseph from the Prison, and preferred to be Pharaoh's High Steward: 
a Dan. 5.26.  Daniel from the Lion's Den, and clothed with Purple.  
When he will execute justice, 
b Gen. 19.24.  Sodom is devoured with Fire and Brimstone: 
c Matt. 27.45. Lento gradu ad vindictam sui procedit Deus, tarditatemque supplicij gravitate compensat, Lips. c. 13. lib. 15. & Proper. eleg. 25. lib. 2.  judas hanging himself, confessed that he had betrayed the Innocent: 
d Euseb. hist. Eccles.  julian the Apostata, tearing out his bowels, (in the horror of his Conscience) cries out, Vicisti tandem, Galilaee.  
When he will humble the proud, Idolatrous 
e Dan. 4.45.  Nabuchadnezar shall eat grass amongst the beasts of the field: the basest of GOD'S Creatures shall make hardhearted Pharaoh 
f Exod. 9.27.  send for Moses, and confess the true God. Finally, in all his works of Power, Mercy, & justice, (out of the fiery Furnace) 
g Dan. 3.25.  Shedrach, Meshach, & Abednego, shall proclaim his Glory.  
Thus you see, that Gods Works declare that he is God, Powerful, Merciful, and Just, and that the meanest of these Works are of force either (by the least dram of Grace) to convert the most obstinate Atheist, to the true knowledge of God, or in justice to confound him.   

SECT. II.  
ALthough I do not allow the 
h Divina mysteria credenda, non curiosè scrutanda, Amor. de Divinis Mist.  curious searching of divine Mysteries not revealed, for admitting that in Nature's school, we are taught to boult out the Truth by Logical reason; 
i Neque ad loquendum de Deo lingua sufficit, neque ad percipiendum intellectus praevalet: magis ergo glorificare nos convenit Deum quod talis est, qui & intellectum transcendit & cognitionis initium superat, August.  yet in God's School, it is quite contrary; he is the best Scholar that reasons least, and assents most, conceives so far as human frailties will permit, believes and admires the rest, God loving better a credulous heart, than a curious head: yet because your duty towards God consisteth chief in the ardent desire to know God (which is the surest testimony of your love towards God, and of God's love towards you) there is a more special knowledge required of you, which is, that you endeavour yourself ●o know him, so far as he hath revealed himself in ●he Scriptures called his Word, as proceeding from ●is Spirit, to bring you to his knowledge: he hath manifested himself in the Scriptures by three sorts of 
k Dionysius de Divinis nominibus.  names.  
The first, are these that signify his Essence.  
The second, the persons ●n the Essence.  
The third, his essential Works.  
The names that denote God's Essence, are five;  
JEHOVACH, EHEIECH, ●ACH, KURIOS, THEOS.  

l Non habet aetatem aeternita● aut aliquando finem quae nescit originem, Cyprian. Mart. Arnob. lib. 1. adverse. Gent. Tertul. lib. 2 de Car. Christ.  jehovach, signifieth eternal, being of himself without beginning, and end, Almighty, both in promising and performing.  
The second name is Eheiech, of that same Root o● jehova, signifying, that I am that I am, or I will be that I will be 
m Exod. 3.14.  Eheiech, Asher, Eheiech.  

n Psal. 21.12, 15, 16, 17.  The third name jach, which is Lord, is ascribed to God, when any notable deliverance, or benefit comes to pass, according to his former promise.  
The fourth name is 
o john 21.7, 12, 15, 16, 17.  Kurios', used oft in the New Testament: when it is absolutely given to God, it answereth the Hebrew name jehovah; for God is so Lord, tha● he is of himself Lord, and of all others.  
The fift name is Theos 〈◊〉 God; It is derived from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 
p Deus est intellectualis Sphera, cutus centrum ubique, circumferentia verò nusquam, Aug.  he runs thorough and compasseth all things: when it is properly taken, it signifieth the eternal Essence of God, being above all things, 
q Provida illa mens, quae coelum hoc quotidiè voluit, revoluit,  ducit, reducit, fruges promit, recondit, causas & vicis●itudines omnes rerum peperit, quas mirantur homines aut quae sunt, nec quicquam in hoc grandi Machina geritur, turbatur miscetur speccatum excipio) cuius non causa a prima illa causa, Lips. lib. 1. de Constan. c. 4.  giving Life and Light to all Creatures, preserving and governing them in their wonderful frame and order, God seeing all, and in all places.  
The names that signify the persons in the Essence, are chief one.  

r Sacramentum hoc venerandum, non scrutandum quomodo pluralitas sit in unitate, & unitas in pluralitate, scrutare hoc, temeritas est; credere, pietas, nosc● verò, vita aeterna, Ber.  Elohim, signifieth the mighty judges. It is a name of the plural number, to express the Trinity of persons in the unity of Essence. To this purpose, the Holy Ghost gins the Bible with this plural Name of God, joined with a Verb of the singular Number, as Elohim bara dij creavit, the mighty Gods, or all the three Persons in the Godhead created. When you hear of this Name Elohim, consider that in one Divine Essence there are three distinct Persons, & that God is jehovach Elohim  
The Names that signify Gods Essential Works, are five:  
El, Schaddai, Adonai, Helion, Abba.  

f Exod. 24.6. Psal. 24.8.  El, is as much to say, a● the strong God, showeth that God is not only strong and strength itself, but tha● it is he that giveth al● strength to his Creatures.  
By this Name Schaddai, which is Omnipotent, God styled himself usually to the patriarchs, calling himself El Schaddai, the strong God, Almighty: this Name belongeth only to God, and to no other Creature.  
Adonai, my Lord, is found one hundred, thirty four times in the old Testament: by this Name we challenge God to be our God, & with Thomas, say, Thou art my Lord, and my God.  

t Luke 1.32.  Helion, which signifieth most High, was given unto God by Gabriel, telling the Virgin Mary, that the Child that should be borne of her, should be the Son of the most High.  

u Mar. 14.36. Rom. 8.15.  Abba, a Syriake name, signifying Father: by it remember, what you receive from God, proceedeth from a fatherly love, & that you own him again filial obedience.  

x Sacra Dei nomina quasi pignora amoris, misericordiae, & omnipotentiae eius sunt, Aug. de Dei Misericord. cap. 7.  All these sacred Names of God, are as pledges and remembrances of God's omnipotency, and love towards you, and of your duty towards him.  
As the true knowledge of God, is the only inducement to the exercise of your duty towards him, so the Religious practice of that duty, is the only rule whereby you may live reposedly, and die cheerfully.  
In this Exercise, I do commend four things unto you, Hear, Pray, Meditate, and Doc.   

SECT. III.  
THis hearing, whereof I speak, consisteth 
a 1. Tim. 3.16.  in the reading of God's sacred word contained in the Books of the old and new Testament, and hearing it from Preachers: for the whole Scripture is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be made perfect in all good works. The Scriptures are divided in the old and new Testament: 
b Dicitur vetus testamentum, quia priore, hoc autem nowm, quia posteriore tempore, revelatum est, August. l. 3. ad Bonifac. Revelationes eorum considerantur in his nominibus, non institutiones, Idem ibidem.  the first is called old, because it was revealed in the former time; the other new, because it was revealed in the latter time.  
The difference betwixt the old and new Testament is only in certain 
c Aliud illi, aliud nos, sed specie visibili, quod tamen idem significaret virtute spirituali, Aug. Tom. 3. de spirit. & lit. cap. 20.  accidents, Ceremonies, and dispensation of things, in external form, & difference of time, but in substance all one, and tending to one effect in virtue and efficacy.  
In the old, the new is 
d In veteri nowm latet, & in novo vetus patet.  figured and shadowed; in the new, is the declaration and manifestation of the old.  
By Moses was the old Testament revealed, and the Law given, being holy, just, and good, 
e Propter veteris hominis noxian in qua per literam iubentem & minitantem minimè sanabatur, dicitur vetus testamentum: nowm autem, propter novitatem spiritus, quae hominem nowm sanat à vitio vetustatis, August. Tom. 3. ad Marcell. cap. 20.  serving rather to bring us to the knowledge of our own insufficiency to fulfil the same, then for laying upon the corrupted sons of Adam, that which they were not able to undergo.  
The new Testament was revealed by Christ, when he was manifested in the flesh, in whom did appear the righteousness of God, or the goodness that comes from God to us, witnessed by the Law and Prophets.  
In the evangelical dispensation of the Gospel, is the deliverance of God's people, not from an earthly, but from a spiritual bondage of sin and Satan.  
Hear is a triumph over the suppressed enemy, not Pharaoh, but Satan himself.  
Hear is an introduction to possess not earthly Canaan, but heavenly jerusalem.  
Hear is a Law given, not in Sina, but in Zion, not by Angelical ministery, but by the presence of the Lord himself; not after a fearful sort, but with wonderful lenity and gentleness; not graven in stony Tables, but effectually printed in the hearts of the Elect.  
In the old Testament was bondage, and fear: in the new, liberty & glad tidings, the ministry not of death; but of life, not a rigorous exacter, but a merciful Saviour; not the sacraments of Circumcision, and the Passeover, (the administration whereof was bloody) but Baptism, & the Lords Supper, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbloody.  
In the new Testament is a Priesthood, not aaronical, not external, not tied to any one Nation & Tribe, but spiritual, and common to all the faithful throughout the world.  
In it is a Sacrifice, and that bloody, but not of Beasts, but the sweet smelling Sacrifice of the precious body and blood of our Lord and Saviour Christ jesus; not iterated, but finished once for all upon the Cross.  
In the new Testament are Ceremonies few and easy, to wit, the Word, Sacraments, and Prayers.  
(In one word) in the old Testament were figures, shadows, and promises: in the new, the fulfilling & accomplishment of them all: this new Covenant of Grace shall continue to the world's end, and shall give place to no other, but to the eternal fruition of the Kingdom of Heaven.  
Hereby the excellency of the new Testament is manifest, and that both the old and new, differing in accidents and circumstances, are in substance & truth all one, and that the one is contained in the other, making up an absolute body 
f 
Cum credimus, nihil desideramus ultra credere.  
Hoc enim priùs credimus, non esse quod ultra credere debemus, Tertull. lib. de prescript. adverse. H●ret.  
Scrut. mini Scripturas. joh. 5.39.   containing perfect sufficiency to salvation, and whereto we must neither add nor diminish, neither seek for Christ and salvation elsewhere; for this cause we are commanded to search the Scriptures.  
Therefore wouldst thou know what sin is, and the punishment thereof by the Law? 
a Gen. 50. Exod. 90. Levit. 29. Numb. 36. Deut. 39  The five Books of Moses shall teach thee the Historical parts of these: 
b josua 29. judges 21.1. 2. Sam. 55.1. 2. Kings 97.1. 2. Chron. 65. Ezra. 10. Nehem. 13. Ester 10. job 42.  the Books of the Prophets, Proverbs of Solomon, and Ecclesiastes, will let you see the Reward of the Godly, and punishment of the wicked, and furnish you with a rich Storehouse of Golden sentences, and divine Moral Precepts.  

c Psal. 150. Proverb. 31. Eccles. 12. Esai. 66. jere. 2.52. Lam. 5. Eze. 48. Daniel 11. Hos. 14. joel 3. Amos 9 Obe. 1. jonah. 4. Micah. 5. Nahum. 3. Abacu●k. 3. Zephania 3. Hagaij 2. Zecha. 14. Mal. 4.  The Kingly Psalms of David shall plentifully administer unto you Heavenly Physic for all Spiritual diseases.  

d Mat. 28. Mar. 16. Lu. 24. joh. 21.  The 4. Evangelists shall teach you the Life, Doctrine, and Death of our Saviour.  

e Acts 28.  The Acts of the Apostles shall acquaint you with the practice of CHRIST'S Doctrine in the Primitive Church.  

f Rom. 16.1. 2. Corin. 2.9. Galat. 6. Ephes. 6. Philip. 4. Col. 4.1. 2. Thes. 8.1. 2. Tim. 10. Tit. 3. Phile. 1. Heb. 13. james 5.1. 2. Peter 8.1. 2. john 5. Jude 1. Revel. 22.  The Epistles of the Apostles shall train you up particularly in Christ his School.  
Make use of the rest of the Books called 
* 3. Esdras 4. Esdras Tob. judith. Ester. Wisdom. Eccles. Bar. The Song of the three Children. S●sanna. The History of Bell and the Dragon. The Prayer of Manastes. 1. Mac. 2. Mac.  Apocrypha, so far as they agree with the Scripture, and no further.  
Read the Scriptures with a sanctified and chaste heart: for unless they be read by the inspiration of GOD'S Spirit, (by the which they were written) with humility, and desire to know, they remain as a dead letter in the efficacy thereof (as I did advise you before.) Admire reverently such obscure places, as by your weak capacity you cannot understand, never going further in the curious search of divine Mysteries, then either by conferring some other place of Scripture, or by conference with some learned Divine you may be informed: for as the Scriptures have in them that height and depth to exercise the Learned: so have they that easiness and plainness, that the simple maybe comforted & taught; they are that admirable River (both shallow & deep) wherein as the Lamb may wade, the Elephant may swim; and it is only the dullness of our capacity that makes them hard to us, and the Vale of our hearts that cannot be removed, except by him that hath the Key of David, that opens where no man shuts, and shuts where no man opens.  
Delight most in such places of Scripture, as serve best for your instruction in your own calling: for many men are too busy in other men's callings, 
Fides per auditum, Rom. 10.17. 1. Sam. 2.30. Esay 28.14. 2. Tim. 3.16, 17.  and neglecters of their own.  
The hearing of God's Word by the Scriptures, and by Pastors, & the practice thereof will give you knowledge, work Holiness in you, break down your natural corruptions, and fill you with strength against all assaults.   

SECT. FOUR  
PRayer, is a simple, unfeigned, humble, and ardent opening of the heart before God, wherein we either ask things needful for ourselves and others, or give thanks for benefits received: it is either public in the Congregation of the faithful, or private, when we pray alone.  
There be four chief reasons that ought to induce us to Prayer: first, the commandment of God: secondly, our sins, which drive us of necessity to God for life, succour, and help. Thirdly, our weak nature, (being of itself unable to subsist) requireth Prayer to strengthen it, as a house pillars to uphold it.  
Lastly, the subtlety of the enemy (who ever attendeth to overthrow us, even in those things we think to be best done) ought to stir us up vehemently to Prayer.  
The excellency of Prayer is manifest by the dignity of the Commander, and the admirable effects that follow it. The Commander is God, Lord of Heaven and earth, of our life, and death, the Fountain of all goodness, the effects thereof are such, that (Prayer proceeding from a faithful soul, and squared by God's Word) will stay the Sun to end our victories, the falling of the rain from heaven, and at our desire again, send down plenty of it to increase the fruits of the earth for our comfort, it will pierce the heavens for mercy, and pardon for our sins, stay the wrath of God against us for the same, and obtain whatsoever good thing is needful for us in this life, or in the life to come.  

z In Oratione sedulo curandum est, ne intermissione aliqua repentè facta, rursus languascere incipiat anim● alacritas, Barnard. de progress. relig. Mat. 7.7. Luke 18.1. Rom. 12.12. Ephes 6.18. Col. 4.2. 1. Tim. 2.8.  Let your Prayers be daily, without intermission: for devotion that is deferred upon conceit of present unfitness or worldly respects, at last groweth irksome and altogether neglected: suffer not your heart to entertain the least thought of loathness in the task of devotion, but violently break thorough such motions, with a deep check to yourself, for your backwardness. And because holiness doth not (like 
a jonah 3.6, 7.  jonas Gourd) grow up in a day, it is better to go on safe and sure, then for an hasty fit, (as many do) run out of wind, and then stand still. Go to Prayer, as you would go to the water to swim; go not hot in, but take a time to cool yourself by Meditation, 
b Homo in faciem, Deus in praecordia contemplatur, Aug.  feeling that your words touch the very depth of your Soul.  

c Animaduerto Deum, non tam adorantium precibus, quàm innocentia, & sanctitate laetari, gratioremque eum qui delubris eius puram castamque mentem, quàm qui meditatum carmen intulerit existimare, Ambros l. b. 3. Prou. 30.12.  Frame not your Prayers (as some hypocritically do) according to the fantasies of your own brain, neither (as others superstitiously) think to move God by iterations and babbling, neither (with the proud Pharisee) presuming upon your own worth, but (like unto that poor Publican) humbly, with all reverence, 
d Exod. 3.5. Ad beatitudinem rectè consequendam, omnia fugienda sunt corporis corruptibilia, August. de Civit. Dei.  (throwing off the shoes of your corrupt affections) prostrate yourself at the footstool of God's Throne of Grace, demanding nothing that is repugnant to his will (lest you tempt him) 
e Mat. 6.8.  who out of his insearchable Wisdom knoweth best what is good for you.  
In your Prayers, have a special care, that you keep ever as a pattern before you, that Prayer 
f Mat. 6.9.  set down by the Mercy-Master Christ jesus, called the Lords Prayer. It is the pure Fountain, from whence the Rivers of Life must flow.   

SECT. V  
MEditation is a careful consideration or a devout calling to mind, and examination both of our spiritual, and temporal estate, by a serious contemplation of God's goodness towards us, what duty he requireth of us towards him, and for his sake to our neighbour, and how we have performed the same, what reward remaineth for the godly, and punishment for the wicked, that we have an account to render not only of every misspent day, but of every idle word, in what estate, either spiritual or temporal, we stand for the present.  
This holy Meditation stirreth us up to a thankfulness for God's goodness, to sorrow, and repentance, for our bypassed offences, and to a settled resolution of amendment of our lives in time to come. 
g Psal 49.3. Contemplante animo, nihil altius sublimiusue esse potest, Ciel. Rhod. l. 25. c. 12  Meditation is the most sovereign cure of the soul: in it keep this course, retire yourself every day (at some fit time) to your 
h Mat. 6.6.  chamber, Study, Field, or some secret place, and having prayed to God for a recollected mind, enter into a consideration of your sinful estate, 
i 1. Cor. 11.28.  examine yourself, take notice of your passions, disposition and inclination, whereby you may come to the knowledge of yourself; and by calling for help from God, resolve 
k Fortior est qui se, quàm qui fortissima vincit moenia, Amb.  to conquer yourself as a walled City.  
Call to mind, if any unkindness hath passed betwixt you and 
l Rom. 3.10. Mat. 5.22.  your neighbour, or any other; and if you remember any remnant, or the least coal of Envy or Malice, (lurking under the Ashes of your perverse nature) wipe away and extinguish them, by not 
m Ephes. 4.26. Mat. 6.14, 15.  letting the Sun go down upon your wrath: for he that craveth pardon, and will not forgive, is like unto him that breaketh down a Bridge, that he must pass over himself.  
In your Meditation, inquire diligently 
n Non potest praesentem diem rectè vivere, qui se non eum quasi ultimum victurum esse cogitat, Aug. de Mort.  after the day of your death, by setting it before your eyes, by examining yourself whether you be prepared, and 
o 1. Cor. 15.54  ready, and by encouraging your cowardly soul, to look Death in the face, flying ever in this point, to thy Saviour for help.  
Conclude thy meditation, by thinking upon thy worldly estate: if it prosper, lay up humility in thy heart. If poor, 
p Psalm 119.  pray for supply, and think upon some lawful and honest means.   

SECT. VI  
THe fourth and most necessary part (belonging to a Christian) is 
q Mat 7.21. Psal. 103.18.  doing (being the life of all) for it is nothing (and usual to Hypocrites) 
r Esay 58.2.  to be religious in Ceremonies, join therefore (as individui Comites) the lively 
s Rom. 2.22.  Faith of Paul, 
t jam. 2.13, 14, 16, 17, 26.  with S. james, good Works: Faith without Works, makes but a Carnal gospeler, and Works without Faith, a Pharisaical Hypocrite.  
Ever in doing, beware of doing against thy 
u Qui conscientiae curam obijciunt, nec Deum nec homines reverentur: Conscientia una cadem in nobis singulis accusator, testis, judex, Torture, & Carcer, Bernard.  Conscience: for the treasure of a good Conscience, is the best store you can provide for a quiet life here, and a blessed hereafter, when a dram of it shall serve you to better use, then innumerable millions of Gold.  
Omit neither time, place, nor person, if thou canst do good: 
x Mat. 25.35, 41. Esay 58 7, ●0. Phil. ●. 18. Prou. 19.17.  remember Christ's last judgement, wherein he showeth that the best good in the World is Compassion, Alms, and comforting in Distress, as in Sickness, Poverty, Imprisonment, or Banishment; for although God accepteth of good thoughts, yet towards man, they are little better than good dreams: exercise therefore thy charitable offices, (as God's Steward) upon thy Brethren. Remember, it is now the time, 
y Vive memor quam sis aevi brevis. Mors senibus in januis ●uuenibus insidijs, Senec. de Mort. Psal. 90.16. jam. 4.14. Psal. 103.15.  thy life is short, thy days evil, 
z Heb. 9.27.  thy death certain, 
a Mat. 25.19.  thy account most certain, thy joys unspeakable, if thou do well: for this cause labour to husband the Talon that God hath put into thy hands, that thou mayst return thy soul better than thou didst receive it. If that servant was 
b Mat. 25.30.  condemned as ill, that did give his Master no more but his own, what shall become of him that robs God of his own?   

SECT. VII.  
SLoth 
m Prou. 6.6 v. 15. Ignavia turmatim●n nos ruens, eligi facilis plana ad eam, & expedita est via, at virtutem sudore dij obuallarunt, Zenoph. de dict. Soc.  is the Mother of many evils, and the chief corrupter of Christian duty; banish it by diligence, in all these former exercises, neither 
n Non delinquenti, sed poenitenti, & peccatarelinqucati condonat Deus, Aug.  deferring Repentance for thy bypassed neglects, neither amendment of thy former life. 
o Quis est adolescens, cui exploratum sit, se ad vesperum esse victurum? Cic. de Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. In denunciata sort rapimur, Fusc. Suasor. 2.  Who knoweth, but Death may shut up thy breath, at an unprovided time? Repentance and Amendment, being the free Gifts of God, the Tree of Faith (watered by God's Grace) only produceth (not common in every man's Garden:) this Tree must be planted in the spring of thy Youth, and not in the Frosty Winter, when the day shall come, wherein thou shalt say, I have no pleasure. It must be daily laboured, hedged, and preserved from the annoyances, Caterpillars, and choking Weeds of the World; by this means it shall produce plentiful store of Fruit in thy life, and at thy Death prepare thee, (with old Simeon in the peace of a good Conscience) to say, 
p Luke 2.27.  Lord, now lettest thou thy servant departed in peace, for mine eyes have seen my Salvation.  
I have shortly pointed at Gods wonderful Works, of Power, mercy, and justice, at those Names, whereby chiefly he hath revealed himself in his Word; and at the duties that are required in his service.  
That I may come (with the like brevity) to those things that may bring you to the knowledge of yourself, I will conclude this first part, subjoining this ensuing Prayer, which by GOD'S Grace will enable you to attain to that perfection, that is craved of you, in your Christian calling.  


a Gen. 1.17.  Almighty and 
b Exod. 15.11.  glorious God, full of incomprehensible Power & Majesty, 
c Psal. 51.  whose glory the heaven (of heavens) is not able to contain, thou that art the strong God that 
e Exod. 12.13.  forgivest offences, and passest by iniquities, 
g Psal. 10.17.  that preparest the heart of the poor, and openest thine ear to hear their prayers: 
h Psal. 17.  Incline, O Lord, thine ears, and hear me: open 
i Dan. 9.5.  thine eyes, and see a poor and wretched sinner; O Lord, 
k Psal. 5.21.  I have done exceeding wickedly in thy sight: I do acknowledge and confess it, and do humbly prostrate myself at the 
l Act. 7.49.  footstool of thy Throne of Grace for pardon, 
m jerem. 31.3, 4.  thou hast promised, according to the riches of thy Mercies, to forgive my offences, yea, more to show the stability of thy Council, thou hast tied thyself by an 
n Luke 1.73.  oath thereunto, sealed the Covenant thereof with the 
o Mat. 27.57.  blood of that immaculate Lamb, thy Son, the Lord jesus, at his death upon the Cross.  

p Exod. 33.19.  Regard, O Lord, thy gracious and free Mercy, the Oath of thy Holiness, the Words of thy own Mouth: let me feel the accomplishment thereof in my soul: 
q jerem. 31.33, 34.  writ it in my heart by thy Spirit, and seal it in my Conscience by the powerful applying of that same blood thereto, that it may 
r Psal. 51.2, 7.  wash away all my sins and transgresssions; 
s Mat. 27.60.  bury them in Christ's burial, that they may never rise up against me, to 
t Dan. 9.7.  shame me in this life, 
u Mat. 25.91.  neither to condemn me in the life to come; Create in me, O God, that peace of Conscience that passeth all understanding: 
x Mat. 11.28.  Thy free promises in jesus Christ, make me bold to come before thee; thou art the very Truth, and able to perform; and as in all humility I crave this, according to thy 
a Exod. 33.19.  promise: so by the like promise I do earnestly beg thy 
b Psal.  grace, that I may hereafter lead a more holy and godly life; sanctify my soul by the same grace, that it may be a fit 
c Cor. 6.19.  receptacle for thy holy Spirit; and give command 
d Mat. 18.10. Act. 12.7. Psal. 39.7.  to thy good Angels, to attend both my soul and body, that in neither of them I make defection from so gracious a God; 
e Psal.  remove all occasions that may stay me in this good course, and grant unto me such necessaries, as may advance me in thy service. 
f Gen. 28.20.  Grant unto me Competent means, that I may neither be puffed up with deceitful pride, neither depressed with extreme poverty; 
h Heb. 13.3.  Give me grace to use those means to thy glory, the supply of those things, without the which I am not able to serve thee, 
i Heb. 13.3.  and to the help of my distressed Brethren. 
k 1. Reg. 8.30.  Look down from heaven in Mercy upon 
l Can. 2.6.  thy whole Catholic Church & every Member thereof dispersed throughout the World; be with them (O Lord) and keep those that 
m john 17.9. Deut. 32.3.  are thine, under the Wings of thy Mercy; 
n Math. 11.28  Remember likewise all distressed persons of this Church; 
o Heb. 13.3.  (whether it be grief of body or mind:) mitigate so their pains, and comfort their afflicted Consciences, that either in 
p Psal. 7●.  life or 
q Act. 7.56.  death they may have a joyful deliverance.  
Let thy merciful bounty be extended upon all those of this Church in great Britain, Ireland, and specially 
s Tim. 2.1.2.  upon our gracious and dread Sovereign King james, as it hath pleased thee to grant unto him 
t Chro. 1.12. 1. Reg. 3.12.  (Salomon-like) Wisdom from heaven, in the true knowledge of thee, the peaceable government of thy people, and 
u 1. Reg. 2.28.  true administration of justice: so by the like favour preserve him from all dangers of soul and body, 
x Gen. 27.  and after methusalem's age, crown him with an everlasting Crown of Glory. Bless 
y Psal. 72.1.  that hopeful Prince Charles (next unto his Father) 
z 1. Es. 17.19.  the very life of our hopes, and the rest of that Royal Issue: remember (O Lord) thy promise made to David & his seed for ever, and 
a Psal. 18.50. Math. 24.29.  so long as the Sun gives light to the World, let us never want one of that Royal Line to sway the Sceptre over us: 
b 1. Tim. 2.2. Heb. 13.18.  grant grace unto the Lords of his majesties most honourable Council, and to all inferior Magistrates either Ecclesiastical or Civil, 
c Exod. 18.21.  that they may with a good Conscience & courage discharge their several callings.  
Finally, I do not only entreat thy majesties protection this day, but 
d Psal. 38.22, 71, 17.  all the days of my life, and in 
e Psal. 37.37.  the end thereof, that I being guarded under the defence of thy (All-sheelding) Mercy, may in the end participate of 
f Psal. 16.11.  those inspeakable joys prepared for all them that put their trust in thee. 
g Psal. 9.9.26.12.32.10.  Now, yielding all humble and hearty thanks for all thy benefits from time to time, and especially at this time, I conclude my 
h Gen. 6.5.  imperfect Prayers with the pattern of all Prayers, and 
i Mat. 5.9.  which the Lord JESUS hath taught, saying, Our Father, etc.    

SECT. VIII.  
NExt unto the knowledge of God & your duty to him (having the approbation of a good 
p Nil juuat bonum nomen reclamant conscientia, Cass.  Conscience) seek for a good reputation among men, not by close carriage or concealing your faults, but by eschewing all those vices that may justly deserve reproach: for it is hard to do good, except a man be thought good: therefore wisely 
* Palpebrae praecedunt gressus, cum operationem consilia rectè praeu●niunt. Qui enim negligit considerando praevidere quod facit, gressus tendit, sed oculos claudit, pergendo iter con●cit, sed praevidendo sibimetipsi, non antecedit; atque idcirco citius corruit, quoniam ubi pedem operis ponere debet, per consilij palpebram non attendit, Greg. Rom. de past. par. 3. c. 1.  foresee and consider, that a good name and reputation (being the Manna & Nepenthe of generous Spirits) is so delicate, that the least excess doth blemish, an unjust action doth dishonour it, an act of in discretion, negligence, or idleness, defaceth it, and a sinister success ruins it: and as Glass cracked is easily broken, so is a Man's good name once justly tainted.  
Observe diligently, that the 
* Quid pravius? quid malignius? quidue adversario nostro nequius? qui posuit in Coelo bellum, in Paradiso fraudem, odium inter primos fratres & in omni nostro opere, zizania semináuit, in comessatione posuit gulam, in generatione luxuriam, in exercitatione ignaviam, in conversatione invidiam, in gubernation avaritiam, in correctione iram, in dominatione superbiam: in cord posuit cogitationes malas, in or● locutiones falsas, in membris operationes iniquas, in vigilando movet ad prava opera, in dormiendo ad somnia turpia, laetos movet ad dissolutionem, tristes ad desperationem, & ut brevius loquar, omnia mala sunt ipsius pravitate commissa, Aug. describens conatus Diab.  Archenemie to Man, the World & your own corrupt affections (with whom you are to enter Combat) are 3. dangerous enemies, & (so long as breath entertains your Earthly Mansion) shall never leave to assault you: the first is Cruel, Diligent, and Treacherous: the second, false and inconstant (being rightly called 
* Nihil tam contrarium rationi, & constantiae, quàm mundi inconstantia, Cic. lib. 2. de Diuin. Quod ego fui ad tracimenun, tu hody ad cannas es: verba Hannib. ad Scip.  Mundus, à movendo, because it is in continual motion without any stability) & the third (being a 
a Sua domestica vitia quisque fugiat, nam aliena non nocebunt, Guig. Ca●th. Medit. cap. 2.  Domestical Enemy, or rather troops of inmate foes) will have their hands in the Dish with you, and yet judas-like) ever ready to betray you with a kiss.   

SECT. IX.  
Have a special care to resist seven chief Champions that shall be sent out against you.  
First, 
b Superbia, ●et. 2. Epist. est vitium muliebre superbia, & arguit oris duritiem, ac sensus qualis inest, Lapidi. Text.  Pride shall endeavour to make you, with Lucifer, be thrust out of Heaven.  

c invidia, Gen. 3.1. Squalida vipereas manducans foemina carnes; cuique dolent oculi, quaeque suum cor edit; quam macies & p●llor habent; spinosaque gestat tela manu; talis pingitur invidia  Envy, with that old Serpent, shall persuade you to eat the forbidden fruit.  

d Ira, Gen 4.8. Irae affectus totus positus est in impetu doloris, armorum sanguinis minimè humana feruens cupiditate, Sen. de Ira. Pro. 15.19.  Wrath shall stir you up to kill innocent Abel.  

e Segnities species rectè velata cucullo; Non se non alios, utilitate iuvat.  Sloth, that lazy Sluggard, shall make your Vineyard be overgrown with Thorns and Nettles.  
Never-satisfied 
f avaritia, 2. Reg. 21.1. I●shua ●. 2. avarus tam fruitur quod non habet, quàm quod habet.  Covetousness shall move you to desire Naboths' Vineyard, & with Achan, value a Babylonish Garment, a few Shekels of Silver, and a Wedge of Gold, at an higher price than thy own, or the blood of thy whole Family.  
Sixtly, (without constant resistance) 
g Ebrietas, Gen. 9 33 per temulentiam nesciens, miscet libidine incestum; & quem Sodoma non vicit, vicerunt v●na, Cle. Alex. l. 2. c. 19  Drunkenness is able to make thee commit Incest with thy own Daughters.  
Lastly, (seeming sweet poisoned) 
h Luxuria, 2. Sam. 11.4, 17. S●le satae Circes tam magna potentia ●ertur, verterit, ut multos in nova monstra viros, june.  Lechery shall attempt to cause Vriah to be placed in the front of the Battle, that thou mayst enjoy Bershebah.   

SECT. X.  
YOu see then the powerfulness of your Enemies, against whose assaults, neither multitude can resist, neither Army withstand, but the resolutions of a 
i Sapiens omnium horarum hon o est. Juvenal. Sat. 10. Quid illa virtus quae prudentia dicitur, nun tota vigilantia sua, bona discernit à malis, ut in illis appetendis, ipsisque vitandis nullus error obrepat? Aug. de Civit. Dei, l. 10. c 4.  wiseman, grounded upon the fear of his Maker, that this Armour may serve you for 
k Alia in alijs vitia principatum obtinent, t●rannidem exercent; Ideoque oportet unumquemque nostrum, secundum qualitatem belli quo principaliter infestatur pugnam arripere, Cass. colla. 6. c 27. Quamuis res bellicae caecos habeant eventus, tu tamen dimicandi voluntatem pro victoriae pignore tene, Nazian. Paneg. Constant.  undertaking the Combat, (maintaining it with courage) and making your retreat (although by death) with the reputation of a wise and valorous Soldier; square all your Actions by the Rules of Virtue and Reason; and continue always the same, in things contrary and diverse, without change of your constancy and virtue. For as Gold, wrought into divers fashions, and transformed into sundry kind of Ornaments, remains still the same in substance; so a Wiseman continueth always the same, what soever happeneth; he is fit for all chances; he is Governor of the bad, Intertayner of the good, he exerciseth himself so, that he showeth his virtue aswell in 
l Gubernator in tempestate dignoscitur, miles in acie pro atur, & Caesari semper in adversis quam in prosperis maior animus fuit, Val. Max.  adverse as prosperous affairs; he will show it in Wealth, in Poverty, in his Country, in Banishment, when he is a Commander, if not a Soldier, in health, if not in sickness, or in death it 
m Epaminon das cum Leuctrum & mantineam, secundis praelijs contudisset; hasta traiectus, sanguine & spiritu deficiens, recreare se conantem primum an clypeus suus saluus esset, deinde an hosts penitus fusi orent, inter, ogavit, quae cum ex an mi sententia comper●t, Non finis inquit comilitones vitae meae, sed meli ●● & altius initium advenit, nunc enim vester dux Epaminondas nascitur, quia sic monitur, Valerius Maximus.  self; he can subdue all evils whatsoever; having his chief pleasures in those things that are neither subject to time, or corruption: 
n Nunquam temeritas cum consilio comm scetur, nec ad consilium casus admittitur, Cic. pro Mar. Maximus bellum sic instruxit, ut esset omnium circumspectus quae contra cum poterant excogitari, Treb. Pol. in Gall.  his valour is never without judgement, nor his designs without conduct; he hath justice in his arms, Wisdom in his counsels, Vigilancy and Fidelity in his executions, Sufferance in pain, & patience at all occasions; he chooseth not friends by their greatness, neither is he luxurious after new acquaintance; he maintaineth the strength of his body, not by Delicacies, but by Temperance, and his mind by giving it pre-eminence over his body, he is Servant of Virtue, and Friend of the most High; his resolutions are 
o Multa novit Vul●es, Felis unum magnum, ex Fab. Aesop. Nihil est accepta virtute quod (mortali animo & manu) immortal queri potest, V Max.  few and well settled; wandering resolutions (oft-times ending in confusion) are none of his; he is thus, and will be thus. Clouds fly over the Sun, Darkness followeth Light, and Light Darkness; nothing under Heaven is at one 
p Credamus sextio monstranti●ter pulcherrimum, et clamanti, Hâc i●ur ad astra, Sen. Epist. 72.  stay and permanent, but the resolutions of a wise and virtuous mind, Virtue being a proportion and uprightness of mind in points agreeable to reason, making the Possessors happy, because whatsoever happens unto them, Virtue turns it into good.   

SECT. XI.  
AS doing good is better than not doing evil, so (for the better exercising yourself in the practice of Virtues) I do rather recommend unto you, honest society, than a 
s Omnia mala nobis solitudo persuadet, Cen. Epist. 25. Solitudo est, quae etiam virum fortem fortissime praecipitat, in reatum, Petr. Bless. Epist. 9 Crates, cum vid●sset adolescentem, solùm ambulantem, interrogavit quid illic faceret? Mecum, inquit, loquor. Caue, inquit Crates, rogo, ut diligenter attendas ne cum homine malo loquaris, Sen. Si de fatuis, congregatio tibi necessaria est: si de prudentibus, tu congregationi, Ber. Epist. 115.  Melancholous and Heremitish life; but in the choice of your company, great care is to be had, 
t Res est contagiosa societas mala, & sicut grex totus, unius scabie cadit, & porrigine porci, vuaque conspectu livore ducit ab vua, Juvenal. Valetudinem firmissimam laedit aer gravis, & aura pestilens; Ita mentem optimam conversatio cum malis.  that you converse with none, but such whose disposition is honest, and virtuous; affect not multitude of friends, (remembering that ancient saying, He that hath many Friends, hath eaten too much Salt at Meals) but (after good advice) settle your friendship with such, who reverence 
x Multi non amico sed amicitia caruerunt, hoc non potest accidere, cum amicos, in societatem honesta cupiendi par trahit voluntas, Sen. Ep●st. 6. Verae amicitiae causa unica, virtus, Plut.  friendship, as the habit of a continued love, proceeding from a true virtuous disposition; uniting two souls in one will, and esteem the conversing of friends, their mutual participating, either private sorrows, or conceived pleasures, to be the true end of friendship; for this cause did Theseus choose Pirithous, Orestes, Pylades.  
Let your friend be such, who accounteth beauty but a blaze, wealth a fickle favour of Fortune; but friendship to be the precious chain of human society, and of such Virtue, that neither 
x Tales nobis amicos quaerere dece●, qui extremo ●n periculo, veletiam ●ost mortem veri amici permancant, Val. Max.  time nor fortune can corrupt.  
In friendship abandon (as an infective poison) suspicious jealousy, and 
y Cum amico omnes cogitation●●, omnes curas misce, S●n. Quibus est comm●nis amor, anon necesse est, hos ipsos cum voluptate, se mutuo aspicere, benevole colloqui, fidem ●utuam habere? Xens in convi.  communicate not only your mind, but your most weighty affairs to your friend; and if sometime you keep up any thing from him, let it be to avoid suspicion of facility.  
Use not your friends like Suits of Apparel, in wearing them threadbare, and then call for new, but remember thou owest him four duties; 
z Existimabam quo enim magis in rebus adversis iwissem, tantô fore mihi in prosperis amiciorem Xen Paeda. l 7. Sincerae fidei amici praecipue in adversis co●noscuntur. V Max.  with thy purse, with thy person, with thy comfort, and counsel.  
In true friendship patience is specially required: for there is no man that hath not somewhat to be misliked, and shall not justly mislike something in you; if your friends faults be few, swallow and digest them, if many, smother them to others, but lovingly notify them to himself.  
Let nothing but death & villainy divorce you from your friend, but still follow him so far as is either possible or honest, and then 
a Affabilitas & comitas res sunt nullius impendij, amicitias tamen multas conglutinant exhibitae, dissoluunt praetermissa, Cic.  leave him with sorrow.  
In your gesture and words be 
a Affabilitas & comitas res sunt nullius impendij, amicitias tamen multas conglutinant exhibitae, dissoluunt praetermissa, Cic.  courteous to all men, by this means you shall procure love, and keep friendship fast.   

SECT. XII.  
FOr the better maintaining this friendship, & attaining to that perfection, that is demanded in the true use of society; you must have diligent care 
b Nescit poenitenda loqui, qui proferenda, suo tradidit examini, Quintilian.  what you speak, and how you discourse. I do confess, it is an excellent thing to speak well, yet for avoiding of habitual Hypocrisy (I do advise you) prefer good thoughts, before good words; speak what you think; and so your thoughts being good, you cannot but speak well; and think it ever the safest way, to 
c In omnibus Timanthis operibus, plus intelligitur, quàm pingitur, & sapientis est suam celare sentenniam, Tynd.  speak little, and think more: we do see daily basest things most plentiful.  
In your silence avoid the censure of Affectation, of Sullenness, and Ignorance, and then care not how little you speak, but how well: it was a good saying, Not that which is much, is well, but that which is well, is much.  

d Essays Do. Fran. Ba. nunc Angliae Cancel.  All discourse ought to be like a Field, without coming home to any man; use discourse of yourself sparingly, of others as sparingly, neither speaking evil of others, nor good of yourself.  
Affect better discretion in discourse then Eloquence; and to speak agreeable to them you deal with, then in good words or good order.  

e Quintil. instit. Orac. l. 7.  Use not many circumstances before you come to the matter, for that begetteth weariness, and for eschewing of bluntness, use some preamble.  

f Non est bonum ludere cum dijs, Ans.  Privilege ever from your Discourse, Religion, matter of State, great Persons, any man's present business of importance, and all causes that deserve 
g Crudelis est animi a●●nis malis gaudere, & non miserere communem naturam, V Max.  pity, ever putting difference betwixt 
h Nemo videtur sibi tam vilis, ut irrideri mereatur, Fast.  saltness and bitterness in your Discourse.   

SECT. XIII.  
SOmetimes lookers on see more than Players: submit thyself to others in what thou art 
i Omnis reprehensio, vel meliores, vel cautiores nos reddit, Sen. So reprehendi ag●efers, reprehendenda ●e feceris, Aus.  reproved, but in what thou art praised, be thy own judge, ever accounting better of a sharp reproof, than a smooth deceit. When you reprove others, observe that all reproof and admonition ought to be lovingly, mildly, secretly, freely, and in a fit time, having no other end, than the love of our Friend or Neighbour.  
Before you reprove any man, know him well; some men are like thorns, which easily touched, hurt not, but hardly and unwarily, draw blood from the hand; others as Nettles, if they be nicely handled, sting and prick, but roughly pressed, hurt not.   

SECT. XIIII.  
IT is not possible, but a selfe-conceyted man must be a Fool: 
k Ingeniosi sumus ad fallendum nosmetipsos, Plin. in Paneg. Ante omnia necesse est teipsum existimare, quiae plus nobis videmur, posse quàm possumus, Sen. de tranquil. animi, l. 9  for that overweening opinion he hath of himself, excludes all opportunity of getting knowledge. Think thyself but so bare 
l O quàm contempta res est homo, nisi supra humana se erexerit: putredo in exortu, bulla in omni vita, & esca vermium in morte, Theoph. Alexand. in Pashal.  as thou art, and more thou needest not; and rather confess thy ignorance, then profess the knowledge thou hast not: it is no shame not to know all things, and more dangerous to surfeit upon wit, then want it.   

SECT. XV.  
ALl passions or perturbations of the Soul, (as jealousy, Envy, Revenge, Hopes, Fears, joys, Sorrows, Ambition, Covetousness, Lust, etc.) are so violent, that they drive the Soul from the Seat of justice, and do proceed either from Ignorance, Inconsiderateness, or from a false persuasion, that the good or ill is greater than it is: therefore when any affection gins to move, stay it, and compel it to give way to Reason; ever use your passions, as 
m Magni Imperatores, cum vident malè parere milites, aliquo labore compescunt, & expeditionibus detinent, V Max.  wise Princes do those they misdoubt for faction; hold them down, & keep them bare, that their impotency and remissness may afford you security.   

SECT. XVI.  
AMong all the passions to which we are subject, there is none more hurtful (and more to be eschewed) than jealousy, from whence many other vehement perturbations do proceed.  
When we have once swilled in the Nectar of Love (either contracted by a conceived favour to our friend, or Matrimonial Covenant) we are so chary, that we can endure no Corrival of our thoughts, neither admit partaker of our favours.  
From this fear proceedeth the fury that men call jealousy, which is a secret suspicion that either our friend hath not loyally discharged the confidence we had in him, or that others should enjoy that excellency we have chosen sole and singular to ourselves.  
This is the 
* Vita quae tandem magis est jucunda? Vel viris doctis magis expetenda? Mente quam pura sociam iugalem, semper amare. Vita quae tandem magis est dolenda? Vel magis cunctis fugienda quam qua (Falsa suspecta probitate amici) tollit amorem? Nulla eam tollit medicina pes●em, Nullamue emplastrum vel imago sanè, Astra nec curant magicae nec artes Zelotypiam, ex Solon. in l●●d. sept. Sapi.  Canker that fretteth the quiet of the thoughts, the Moth that consumeth the life of man, and the Poison specially opposed against the perfection of love.  
After the heart is once infected with jealousy, the sleeps are broken & converted in Dreams, and disquiet slumbers; the thoughts are cares and sorrows; the life woe and misery; that living dies, & dying prolongs the life in worse content than death.  
This foul and disgraced stain of jealousy, is as hurtful to the heart, as a Cockatrice to the sight, or Hemlock to the taste: and as true Love is Divine with Loyalty, so is it Hellish with jealousy, proceeding from the fearful misdoubting of not correspondence, or excess of love.  
It shorteneth not only the life, but oftentimes is the cause of most horrible Massacres.  
If Fortune frown in Love, we fly to patience; if there happen jars, loving and friendly brawls, are but introductions to greater delight. If Poverty intervene, we rely upon time, (knowing that all earthly things are subject to vicissitude) the lowest ebb may have his flow, the deaddest neape his full tides: but as the fire consumeth Flax, so this infernal plague of jealousy rooteth and raceth out all true love from the heart.  
I cannot omit the advice, that (long ago) a judicious (& 
* Ex Relat. Flemin.  jovial disposed) Gentleman did give to his friend, who was begun to be distempered with the burning ague of jealousy, and it was thus:  
I perceive (said he) you are much perplexed with some deep conceived grief, yet not so deep, but I have dived into it; and if you will answer me directly to a question, that I will propose, I shall either cure your disease, or confirm your folly; to whom the other replied, confessing that he was somewhat disturbed, and as he would answer his question, so would he be glad to have so skilful a Physician. Then said he, Put the case that Horns you must have: whether will you make choice to have them in your head, or in your pocket? The other answered, In my pocket. You have answered rightly, said his friend, and I understand partly by the report of others, that have taken notice (by your own disquietness) of your discontent, and partly, that I see you transported with that passion, that a wise man never admits further entrance, then to his pocket.  
My advice is, that you wade not where the Ford hath no footing; bark not with the Wolves of Syria, against the Moon; look not to climb to Olympus, neither aim at impossibilities: but pacify that with patience, which you cannot amend by being passionate, and rather carelessly pass over, or secretly smother that which (without the hazard of your credit, and stain of your Posterity) cannot be proclaimed, then 
a  ignis, ubi foenum v●l culmum arripuerit sine mora, simulac materiam at tigerit, flammam lucidam accendit: Ita zelotypiae ignis, ubi animum attigit, amorem omnem penitùs exurit, Author de Sing.  add fire to such combustible matter, that (once kindled) you are never able to quench.   

SECT. XVII.  
Envy is a base fretting grief, conceived against the weal, or good estate of others, or a Hellish joying at the fall, or adverse fortune of our Neighbours; as it was the first weapon, wherewith man received his deadly blow, in Paradise: so ever since hath it been so charily preserved, by that irreconcilable Enemy to man, that he never doth impart it, but to his 
a invidia non in alio quàm in minuto, degeneri & ieiuno animo sibi domicilium parat, Cass.  dear friends, or enthralled Slaves, who once possessed with this infernal favour, will rather like Aesop's toad, by envying others greatness, thrust themselves out of their own skins, than any other shall be either partaker of their good thoughts, or good words, howsoever sometimes, (yet seldom) they (hypocritically) smother the 
b Detractio est stultorum thesaurus, quem in lingua gerunt, Aug. in detr.  detracting smoke.  
As I wish you never to entertain the least coal of this self-consuming fire; so because true virtue rests in itself, either for reward or censure, if you find yourself upright, 
c In hoc flectendi sumus, ut omnia vulgi vitia nobis ridicula videantur, nam ut virtus sualuce conspicua auxilium aversatur alienae commendationis: Ita vulgi opiniones parvi facit, Sym. & Claud.  let not false rumours, neither envy of the base vulgar daunt you: for as the least fly hath her spleen, the small Ant her gall, so no 
d  umbra hominem, sic invidia virtutem eius sequitur, Tacit.  man virtuous, although never so mean, but hath his envy.   

SECT. XVIII.  
Revenge (being an inhuman thirst for the blood of man, or to do harm to others) is so offensive, that commonly it hurteth both the 
e O stolide feroces, qui dum in vindictam ruitis, vitae huius & aeternae discrimen incurritis; nun videtis vos specioso honoris titulo ad carnificinam duci? nun pudet vos singularis dementiae? nun poenitet vos alae, periculosi certaminis, ubi vigor ille animi & praestantia ingenij, Christop. de cap. fon. in Monomachos.  Offrer and Suffrer; as in the Bee, the pattern of fond spightfulness, who in her anger inuenometh the flesh, and ever after liveth a Drone.  
This vindictive passion, affecting revenge, 
f Ille nefarius & sine gente, nibuque mihi esto, qui cupit ferum, & execrabile bellum, Hom. Il. 2.  civil dissension, and private quarrels, hath been the overthrow of many ancient Estates, Families, and worthy Personages; if they had not been tainted with the infamous note of barbarous Cruelty, Sedition, and foolish maintenance of false reputation.  

g Alterius perditio, tua sit cautio, Isidor. folil. 1.  Therefore let others harms prevent your danger, and account 
h Optima iniuria ultio, est obliuto. Nobile vincendi genus est patientia, Iwe.  it a Virtue, to remit a wrong, and applaud it for true and Christian valour, that you may hurt and will not, keeping that Golden Mean, in the remitting of wrongs, that you neither encourage others to offer them, nor induce God to retain yours.   

SECT. XIX.  
Keep a mean in your joys, Hopes, Fears, & Sorrows, and because every man hath his 
i Quem dies videt veniens superbum, hunc dies videt fugiens iacentem, Aus.  turn of sorrow, before it come, prepare for it, when it comes, 
k Nihil mihi videtur infoe●icius eo, cui nihil evenit adversi, Senec. Ignotae tantum foelicibus Arae, Stat. l. 12.  welcome it, when it goes, take but half a farewell, still expecting his return (the greatest part of the life of man is consumed in hoping well, being ill, and fearing worse:) 
l Si fortuna invat, caveto tolli, si fortuna tonat, caveto mergi, Periand. Symbol.  when thou art ill, live in hope of better; when thou art well, in fear of worse; neither do at any time hope without fear (lest thou be deceived, with too much confidence) neither do thou fear without hope (lest thou be overmuch dejected) & in all Fears, Hopes, and Sorrows, be careful that you be ever provided with the true grounds of contentation.   

SECT. XX.  
TRue 
l Contemptor ambitionis & infinitae potestatis Dominus ipsa vetustate florescit, Democ.  Magnanimity is ever most settled & calm in greatness; eschew (as a contagious poison) ambition, being a disordered, and insatiable desire of glory, a never-satisfied greediness to rule and aspire: This violent passion, carried away by the perturbations of Intemperance, hath been, and is the 
m Septem illa mundi miracula (& si his quae mirabiliora) sequentium annorum extruxit ambitio, & aliquando solo equata visentur, Sen. ad Polib.  overthrow of many flourishing Estates, and worthy spirits. This Ambition is still accompanied with like discontent in enjoying, as in want; making men like poisoned Rats, who when they have tasted their bane, cannot rest until they drink, and then much less unto their death: It is Ambition that 
n Plat. de Rep. & 2. de lege.  kindles up the fire of Domestical Divisions, Civil Wars, making no other reckoning of whatsoever damnable enterprises, then to further her devised platforms.  
Philip of Macedon had a Domestical 
o Ex Carifi●j Histor. Athen. lib. 10.  Remembrancer, that did sing daily in his ear, before he did come out of his Bedchamber, Remember, Philip, thou art mortal.  
His son Alexander, after many 
p Satis est vicisse Alexandro, quàm mundo lucere satis; ita est Alexander, rerum natura, post omnia Oceanus, post Oceanum nihil; de siste, Alexander, orbis te tuus revocat. Plut. de fort. Alex.  famous and 
q Qui tam horridi montes, quorum non iuga Alexander calcaverit? ultra liberi patris trophaea constitimus; non quaerimus orbem, sed amittimus, Sen. Suas. 1.  indefatigable travels, (overcome with Ambition) although he had conceived in his mind, a fond opinion of his own Deity, and did stiffly maintain it, yet on a time, when he was wounded with a Dart, and did see his blood flow out in abundance, he then plainly 
r Omnes homines me deum esse existimant, sed vulnus hoc, me hominem esse indicat, Quint. Curt. de gest. Alex.  did confess, that he was no more but a man.  
Charles the Great fed thirteen Beggars, in his own dining Chamber every day, that by this sad view of poverty, he might be moved to a more moderation of his high fortune.  
Hannibal, 
s Hannibalem ferunt frendentem, gementemque, ac non sine lachrymis, Legatorum verba audisse; rarò quequam alium, patriam exilij causa relinquentem magis moestum abyss, quam ●um ex hostili solo: respexisse saepe Italiae littora, deos hominesque, accusantem; se quoque, ac suum ipsius caput exceratum, quod non cruentum à Cannensi victoria militem Romam duxisset, ●iu. Decad 3. lib. 10.  after the renowned overthrow of Cannae, (the Ambassadors of his Enemy lying prostrate at his feet) deeply considering the instability of worldly affairs, did so check his ambitious Designs, that in am of Triumph, he crowned his Victory with tears.  
These Precedents, and the various Spectacles of human Misery, the cross Casualties, which on every side present themselves to the eyes of the ambitious, do advise rather to live in the Wiseman's Stocks, 
t parvo contentus, non aeget mendicitate, Plaut.  with moderate contentment, then in a fools Paradise, to be vexed with wilful Unquietness, and presumptuous Ambition. Wherein three thoughts may curb the most aspiring minds; the cares that accompany them, how hard it is to stand in so slippery a place, and how dangerous or irrecoverable the fall is.   

SECT. XX.  
Covetousness 
u avaritia est bellua fera, & immanis, intoleranda, quae incendit oppida, agros, fana, domos vastat: divina cum humanis miscet, neque exercitus, neque moenia obstant, quo minùs vi sua penetret; fama pudicitia, cunctos mortales spoliat; verum si pecuniae & usurae decus ademeris, magna illa vis avaritiae facile bonis moribus vincetur, Val. Max.  is a capital vice of the Soul, tending to an unsatiable desire, to have from all men, & to withhold unjustly that which belongeth to another: it is rightly compared to a Dropsy, the more it hath, the more it desireth; or to Tantalus in Hell, who betwixt food and Water, dieth with hunger and thirst: others compare a covetous man to an Hog, that is good for nothing until death; or to a Dog in a Wheel, that roasteth meat for other men's eating.  
As in Quicksilver, all things swim but Gold, so nothing sinketh to the heart of a covetous man, but gain: Piety, Honesty, and Charity swim on the top, and descend not to the heart; a covetous man's Wisdom consists only 
x Insania damnandi sunt, qui tam multa anxiae congerunt, cum sit tam paucis opus, Demo.  in gain, but in more requisite Knowledge he is a base Ignorant, and is to be 
y Pla. pol. 2. Arist. 2. oeco.  excluded from all well-governed Commonwealths. From this Covetousness, as from a Fountain of mishap, proceedeth the subversion of Estates, the wrack of economical Societies; from thence do issue Treasons, breach of Amity, and a million of other mischiefs: Covetousness neither regardeth justice, nor Equity; it contemneth all Laws, both Divine and human, condemns the Innocent, justifies the Guilty, finding ever some excuse for Corruption, Extortion, and Usury. Finally, it makes young men Fools, 
z avaritia senilis quid velit non intelligo: quid enim absurdius quam quo minus restat viae plus viatici quaerere? Cic. Tusc.  old men mad and Atheists.   

SECT. XXI.  
HE that 
a Cass. l. 7 c. 5.  did call riches, Bona Fortunae, did rather utter his avaricious inclination, then show himself a good Philosopher, in ascribing false goods to a false patron; for as there is no Fortune to give or guide riches, so there is no goodness in them; yet they are so necessary (even to good men) that 
b Haud facile emerguat quorum virtutibus obstat res angusta domi, juuc. Paupertatis unicum incommodum habere sapientem, dixit Architas Philosophus.  without them they can hardly put their goodness or virtue in practice, Virtue in Poverty being like unto a goodly Ship ready rigged, but cannot sail for want of wind.  
After you have informed yourself of the true causes that make Riches necessary (the chief whereof are to supply your own wants, and to enable you to do good to others) if Riches come in your way, refuse them not, neither desire them to other end, but to make them Slaves; and if need be, without grief (with Socrates) 
d Eurip. in vita Socrat. Saepe mecum reputans, quibusquisque rebus clarissimi viri magnitudinem invenissent, quae res, Populos, Nationes, Civitates auxissent; ac deinde, quibus causis amplissima Regna, & Imperia corruissent; eadem semper bona, atque mala reperiebam: Omnes victores divitias contempsisse, & victos cupivisse; neque aliter excellere se quisquis, & divina mortalis attingere potest, nisi amissis pecuniae & corporis gaudijs; & animo indulgens, non assentando neque concupita praebendo, sed in labour, patientia bonisque praeceptis & factis fortibus, se exercitando, Val. Max.  throw them in the Sea. Persuade thy self, if thou make them once Master, thou hast condemned thyself to thy own Galleys. It is a great madness in a man, at once to make himself both Slave and Fool: although thy Chains be of Gold, thy bondage may be more glorious, but not less miserable.  
Lay not up too much, and utter nothing, lest thou become covetous, and miserable, neither spend all, and lay up nothing, lest thou become prodigal and poor; ever framing rather your 
e  foelicitatis est quantum velis, posse: sic magnitudinis, velle quantum possis, Plin. in Panegyr. Constant.  mind to your estate, than your estate to your mind, and your charges rather under it, than either level, or above; a man having means, may rise with credit, but cannot fall without shame.   

SECT. XXII.  
ALl Voluptuousness (giving 
f Per voluptatem vitia facilius surrepunt, Sen. Epist. 7. Magnum Cicero audaxque concilium suscepisse Graeciam, quod voluptatum & cupidinum simulachra in gymnasijs consecrasset, Lact. de fals. Relig.  entry to other Vices) is valiantly to be resisted, being a delight, which tickleth our senses with false pleasures, quickly flying away, leaving behind the occasion of Repentance, the fruits of grief, dulling of the Spirits, the weakening of the body, and innumerable Diseases.  
Delight not in the company of 
g Cum sapiens Salomon fueras, sapientia non te eripuit, res est imperiosa Venus. Et tu Troia potens fueras, te nulla redemit Nobilitas, non te Pergamus eripuit. Tu Samson robustus eras, nec te tua virtus seruavit, frauds saepe ministrat amor; frangebas scilices, superabas castra, domabas extremos quicquid erat crudele per agros: Te tamen exciso delusit foemina crine, Text. discrib. mul. Non ita difficile est, ipsis captum retibus exire, quàm Veneris perrumpere nodos, Lucret. Vita foveam, in quam alios cecidisse vides, Isidor. soliloq. l. 1.  strange Women, neither tie thyself to a Woman's beauty, which is like Phidea's Pictures, showing most glorious to the eye, yet blemished with every breath. Dalila will show, & speak fair, but in the end she will bereave thee of thy strength and life: such Gnats will for a while make music about thy ears, but be sure they will sting in the end; for Lechery is no other thing then a furious Passion, 
h Arist. Problem Theophrast. lib. 3.  shortening the life, hurting the Understanding, darkening the Memory, taking away the Heart, spoiling Beauty, weakening the joints, engendering Sciatica, Gouts, Giddiness in the Head, Leprosy, and Pox.   

SECT. XXIII.  
LEt the filial 
i Timor Domini est ianitor animi, Bernard. & johan. roll: in Quadrag Ser.  fear of your Creator, and 
k Duo animi dati a Deo custodes domestici, pudor & timor: qui pudorem amisit, bestiae par est; qui timorem, bestia peior; Bern. de divers. 22. 1.  shame to do evil, be the faithful Attendants, and Doorkeepers to hold out whatsoever may beget either sorrow or disgrace. As the first is the beginning & consummation of Wisdom: so good & approved 
l Tu virorum ac mulierum praecipuum firmamentum, pudicitia es: tu enim consecratos Vestaefocos incolis, tuo praesidio, puerilis aetatis infignia munita suni, tui numinis respectu, sincerus inventae flos permanet, te custode, matronalis stola sancietur, Val. Max.  shamefastness is the Mother of good Counsel, the Guardian of Duty, the Mistress of innocency, & preserver of Chastity, and shall ever be unto you, as faithful a 
m Quid beatius? quid securius, quàm eiusmodi custodes habere, quibus me totum refundam, quasi alteri mihi; qui deviare non sinant, fraenent praecipitem, dormitantem excitent, quorum reverentia, excellentem reprimat, excedentem corrigat, constantia & fortitudo, nutantem firmet, erigat diffidentem, fides & sanctitas, ad honesta & sancta provocet, Bernard. de consid. l. 4.  Watch, as 
n Cum Philippo (intempestiuè ludenti) Antipatrum venire obnunciaretur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alueum qua ludebat in lectum reiecit, Athen. Dipnosop. lib. 10.  Antipater was to Philip of Macedon; and in the end crown all your actions with the Crown, that is only due to 
o In cassum bonum agitur, si ante vitae terminum deseratur, quia frustra velociter currit, qui priusquam ad metas veniat deficit, Greg. Mor. l. 2. c. 40. Non inchoantibus, siquidem praemium promittitur, sed perseverantibus, Isidor. de sum. bon. l. 2. c. 7. Perseverantia sola virtutum coronatur, Ber.  Perseverance. From this commendable shamefastness, many things are to be privileged; as, not to be ashamed to displease the multitude against Reason and Equity; not to be ashamed to reprove such as come of purpose to offend; not to be ashamed to confess your Ignorance, that you may be instructed; or if any man withhold your due, be not ashamed to demand it with Reason.   

SECT. XIIII.  
EVer 
p Apelli fuit perpetua consuetudo, nunquam tam occupatam diem agendi, ut non lineam ducendo exerceret artem; & usu pinxit Apelles quae pingi non possunt, tonitrua, fulgura, Plin. l. 35. c. 10.  accustom yourself to good things: for three things concur to make a man perfect; Nature, Education, & Custom: the last two are of force to overrule what is amiss in the first, and that which is called 
q Habitus est altera natura, Sim.  habit, (being a constant desire, and following or eschewing of things) is acquired by custom, than which, there is nothing of greater force, either to good, or ill; unless you attain to this habit of goodness, your soul worketh in vain, or like an unskilful Apprentice; for when our actions and affections are grown to a habit, then are they called, either Virtues or Vices, as they are well or ill done.  
This habit in bewitching Vices, is 
r Vbi semel decratum est, in praeceps pervenitur; adeo maturè à rectis in prava, à pravis in praecipitia pervenitur, Patere. lib. 2.  hardly, or 
s Tunc consummata infoelicitas est, ubi turpia non solùm delectant, sed placent, Senec.  never removed: therefore the best remedy against so dangerous an evil, is to resist the beginning of vicious motions, Nam turpius eijcitur, quàm non admittitur hospes.   

SECT. XXV.  
MY last advice unto you, concerning the right use of all the Cardinal Virtues, & eschewing their contraries, shall be borrowed from the 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 2.  Solomon of this Age; which is, that you make over all Virtues, Temperance Queen; I do not mean the vulgar interpretation of Temperance, consisting in gustu, & Tactu, or moderation of those two Senses; but of that wise moderation, first, commanding yourself, then as a Queen shall overrule all the affections of your mind, and as a wise Physician, mix all your Actions accordingly thereto.  
Remember, that in all commendable Actions, In medio stat virtus; and that the 
u Pro bonis mala amplectimur, vitia nobis sub virtutis nomine obrepunt, sunt enim vitia virtutibus vicina, Hier. lib. 3. de Vict.  two Vices, at either end of them, are but falsely coloured under the borrowed names of Virtue, having indeed no affinity therewith.   

SECT. XXVI.  
Be careful to frame all your outward Actions, (whether they be necessary; as feeding, sleeping, speaking, gesture, etc. or not necessary, although convenient, as gaming, and all sort of lawful recreation,) 
x Cura ut habeas mentem sanam in corpore sano, Aus. Animi imperio corporis seruitio magis utimur, Sallust. Catil. lib. 1. Corpus, dum ministra animae deputatur, consors & cohaeres invenitur, Tert. lib. 2. cap. 7. Omnis nimietas vitium reputatur, Tynd.  that they may serve, for the advancement of your inward Virtues, disposition and health of your body; and as they that should eat some Dish deliciously sweet, temper it with tart sauce (lest they be cloyed,) and those that receive bitter Pills, roll them in Sugar (that they may not be annoyed with the unpleasant taste:) so, rather season all your exterior Actions with Mediocrity, then with Delight or Excess.  
But because all these sorts of outward Actions have been so fully entreated of by many, and are (I do hope) known to all (that I come to an end) I will only add a short advice, for reading of Books, for Apparel and Travel, being three of the former indifferent Actions, whereof you may make much profitable use.   

SECT. XXVII.  
THe chief use of Books, is to increase knowledge, confirm judgement, to compare times passed with the present; to draw profit from both for the future, and to bring out the dead speaking with the living. Books are the most free Reproovers of Vice, the most trusty and comfortable Friends, and faithful Companions that are, ever ready with good counsel, when it is either required or needful; they are the only Physic to purge the natural dullness of our homebred ignorance, and weak capacity.  
In reading of Books it is better (as in the use of Friends) to converse seriously with few, then to wander amongst many without profit.  
Make choice of the best 
y Fastidientis stomachi est multa degustare, Plut.  cibos dimittis quo facilius digerantur, ita lectio non cruda sed multa iteratione mollita, memoriae imitationique tradatur, nec per partes scrutanda omnia, sed perlectus liber utique resumendus, Quint. instit. Orat. lib. 11. cap. 2.  Authors that writ upon the subject you most affect, or is most necessary for you; (ever rejecting all such as are either repugnant to Godliness or good Manners) read them with diligence, not in parcels (as many unprofitably do) or slightly, and then cast them aside: but peruse them with diligent observation orderly, from beginning to end; taking a strict account of yourself, of those things you read: so shall your labours (by exercise & daily increase of your knowledge) at last produce the desired fruit of your studies.   

SECT. XXVIII.  
THere is nothing whereby the inward disposition of the mind may be sooner discovered, then by lightness or staidness of apparel; a fantastical attire being a confirmation of an unsettled mind. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 3. fol. 110. Dent tibi Caesar, aetatem dij quam mereris, seruentque animum quem dederunt, Plin. in Panegyr. Ampliora sunt merita Principum, quàm nostrorum optatae votorum, Naz. in Paneg. Const.  I do advise you, not to follow the frantic humours of new Fashions, neither to be superstitiously, basely, slightly clothed, nor artificially decked; but to use your clothes in a cleanly, honest, comely, and careless form.  
At such times as you converse with your Superiors, or Strangers, rather be above, then under the rate, your means will allow you for apparel: although it be a great folly in a man, to judge the preciousness of a jewel, by the Case wherein it is kept, and much greater to esteem it by the cover of the Case; even so by the same reason, it is an equal indiscretion to estimate a man's worth, either by his body or clothes; yet on the other side it is an inevitable certainty, that not only the common people and strangers, but even wisemen are moved, and stirred up with outward shows, and their mind (according to those exterior things) prepared to receive a deep impression of liking or disliking, favour, or disfavour, reverence, or careless retchlessenesse.   

SECT. XXIX.  
I Do think verily, that all purpose of Travel undertaken, Non ad voluptatem solùm, sed ad utilitatem, argueth an industrious and generous mind, and that their spirits are more base, that strive to hover about home, and these more Noble and Divine, that imitate the heavens, and joy in motion.  
At such time, therefore, as you travel out of your Country, resolve to travel out of your Countrie-fashions, and indeed out of yourself, that is, out of all former excess of intemperate feeding, disordinate drinking, thriftless gaming, fruitless time-spending, violent exercising, and all irregular mis-governing: determine that the end of your Travel, is the ripening of your knowledge, and the end of your knowledge, is the 
a Exomnibus rebus humanis nihil est praeclarius, quàm de Repub●ica bene mereri, Cicero Epist. 10. add Familiar.  service of your Country, which by right challengeth a chief interest in you.  
The first step to this knowledge, is to understand the Languages where you Travel: the best way to attain to the knowledge of them, is by Book; for speaking, practice, and conversation are more helpful. After some few Months (
b Visus visu volatus, volatu, differt, haud enim M●lut, & Cicades, Aquilae, & Perdices similiter volant, Plutarch.  as you find yourself capable) leave the Book, and only use your Master to talk with. In France, Orleans, and Bloyz, in Italy, Florence, or Sciena, in Tuscanie, Prato, in Germany, Hiddleburgh and Lipswick, are the best places for the Languages.  
In your Travels diligently observe what you see in the parts you travel, making choice of the best, and leaving the world behind you: for helping your 
c Memoria res est, ex omnibus partibus animi, maximè delicata & fragilis, Rhod. l. 10. c. 18  Memory, let your chief Book be a journal, wherein writ down the divers Provinces you pass by, their Commodities, Towns, manner of Buildings, the names and benefit of the Rivers, the distance of Places, the condition of the Soil, the Manners of the People, and whatsoever notable thing your eye encountereth by the way.  
In your Travel have special care of your company and friends; in that time remember that Damon and Pitheas are dead; neither presume so much of your own sufficiency, as to neglect the benefit of counsel, and although sometimes a young man may prove a Lelius, being Rara avis in terris, yet take a young man rather for your Companion then Friend: 
d Pietas in Deum toto cordis timore (quasi culmen & Corona Virtutum) servetur, Theophil. Alex. de Constant.  serve God daily with great Devotion; he is the only Pillar to hold you up amongst the dangers that shall environ you.  
At your return, leave all strange foreign Manners, and fashion yourself, your Manners, Apparel, Carriage, Conference and Conversation to the best pattern of the place from whence thou didst begin thy Travels: 
e Alij satis vixisse te viso, te recepto, alij magis esse vivendum praedicabunt, Plin. in Paneg.  so shall the remembrance of them be pleasant and profitable, and thy return an Ornament to thy Country.   

SECT. XXX.  
NOw 
f EPILOGUS.  to truss 
g Quod matres facere solent cum poma bellaria, vel tale quidpiam in pucrilem sinum immiserint, nequid excidat contrahens undique tuniculam cingulo subijciunt: idem & nos faciamus orationem in longum protractam contrahamus, & in memoriae custodiam deponamus, Chrysost. de Ozia, Ser. 3.  up all in few words: in the first part of that which you have heard, is contained a short way to heavenly jerusalem.  
Secondly, for setting you forward in this journey, the necessity of a good reputation amongst men is set down, and how it is obtained.  
Thirdly, how dangerous a 
h Quicquid praeter opinionem evenire in bello potest, priusquam ingrediare cogita, Thucid. li. 3.  warfare you are to undertake in the way, and with what enemies.  
Fourthly, that the resolutions of a Wiseman forged upon the Anvil of God's Grace, are the only Weapons either to foil these enemies, or withstand their ●●●er ceasing assaults.  
Fiftly, what 
i Aci●●●●●t●●rum paritèr pugnantium quae●enda, ubi tot s●●t auxil●● rij quot a●●●●● Bonavent. diet. Salut.  auxiliary Soldiers you shall choose, for maintenance of so long-lasting Wars; and how you shall keep them from mutiny.  
Sixtly, a discovery of the●● Ambuscadoes, and other impediments that may obui●te you in so dangerous a March.  
Seventhly, some few helps that will serve for necessary provision to your Campe.   
Tri-vni Deo Gloria.  
FINIS.