A Display of duty, decked with sage sayings, pithy sentences, and proper similes: Pleasant to read, delightful to hear, and profitable to practise, By L. Wright.  Good nurture leadeth the way unto virtue, and discreet behaviour plaineth the path to felicity. 
LONDON Printed by john Wolf. 1589.   

To the Right worshipful, most valiant, and famous, Thomas Candish Esquire: L. Wright wisheth all happiness in this life, and in the world to come, to joy with Christ in felicity for ever.  
Having long desired (as duty binds me Right worshipful) to make known my grateful mind, not only to the Right worshipful your good father of late memory (who during his natural life was to his Prince a faithful, true, and loyal subject: to his country, a righteous and favourable justice: to the Gospel of Christ a godly and zealous professor: to all good men, a gentle and loving benefactor: and to me a sure and special friend) but also to yourself, whose wont courtesies, and friendly countenance, even from your childhood, hath moved me (for want of better) to dedicate unto your worship this little book: as a true token and testimony of the faithful and hearty good will, I have always borne to you and your house and shall during life: containing certain necessary rules, touching both Christian duty and civil courtesy, profitable to many, delightful to some, and offensive to none: but curious Momus, disdainful Zoilus, and fleering Sycophant whelps, who with the bleareyed Owl, being blinded with malice, blush not to accuse even the bright sunshine in others, making every straw a stumbling block, every molehill, a mountain, and every virtue a vanity: beseeching your worship to except it as willingly as I offer it faithfully. Thus resting with this persuasion, that the noble mind is always more courteous, to wink at a fault and take things in good part, than the base sort, I humbly take my leave.   

To the courteous Reader.  
IT is no great wonder though all the world be infected with vice, set upon vanity, and grown out of order (gentle Reader) seeing Democritus hath his mansion in the market, 
Democritus did always laugh and Heraclitus weep at the follies of men.  and his chair at every corner of the street: whose laughter at follies, doth so greatly encourage, strengthen, and confirm the riotous excess, and intolerable outrage of witless youths, wilful wild-heads, and idle unthrifts in this our careless age: as the continual tears of sorrowful Heraclitus, lamenting their misery, can small prevail to reform or amend them: who much like river trouts, always swimming against the stream, or Kestrels flying against the wind, despise their duty, reject the rule of reason, and condemn the wholesome doctrine of their elders, of whom they might at the first hand have bought counsel good cheap, till afterwards being beaten with the sharp twigs of their own rod, and plagued with the rash conceits of their own brain, are constrained to buy wit with woe, 
Ruin is the end of voluptuous appetite  and haddiwist at an unreasonable price. Experience, in whose school myself have been too long a learner, in sowing the wilful seeds of fantasy, and reaping the witless fruits of folly, till repentance had taught me, (though too late) to leave and loathe my former liked life: & with patience perforce, 
Tim● past may soone● be repeated than recalled.  to bear the penance of my tender years misspent. Whereupon as one always more willing than able to profit my Country, and pleasure my friends: I have taken occasion to pen this little book, containing both profitable rules for the instruction of youth, and sound reason for conformation of age: presuming, that forasmuch as my chief intent and purpose (what in me lieth) is to beat down vice, and further unto virtue: to help all, and hurt none: that the best sort in charity will take my simple meaning in good part, as I have always desired: and as for the evil disposed, who neither have grace to do well themselves, 
Prou. 10.32.  nor honesty to speak well of others: I will patiently bear their malice which I never deserved.  
Vale in Christo. L. W.   


Want of Government in age, hath bred want of duty in youth.  
AS youth by law of Nature, 
Colos. 3.20 Ephe. 6.1, 2. ● 1. Pet. 5.5 Prou. 6.13.  are bound to honour, reverence, and obey their ancients: whose steps, either in good or evil: they are most apt and ready to imitate: so are elders bound in duty and conscience, by doctrine, counsel, and example of life, to train up youth in virtue and honesty. The fattest soil without husbandry, is soon overgrown with weeds: and the aptest wits without government soon corrupt with vice. An untamed horse (saith Solomon) will be hard: and a wilful child will be wanton. 
Prou. 13.18.24.  The occasions for youth to yield unto vices are many: their blood doth naturally stir them, 
Eccle. 30.8.9.  their flesh doth provoke them, sensuality doth allure them, the world doth blind them, and Satan himself doth tempt them. And as it is natural in the younger sort to commit follies, 
Deut. 21.11.12  so is it dutiful in the elder to correct & amend them. Parents by nature, masters by charge, 
Eccle. 30.10.11.  neighbours of common courtesy, and all men of humanity. He that spareth the rod (saith the wise man) hateth his son: 
Hebr. 12.8. Prou. 23.11.12.  but who so loveth him doth hold him ever in nurture. Give him no liberty in his youth, 
Prou. 13.18.24.  nor excuse not his folly (saith jesus sirach) bow down his neck while he is young, 
Eccle. 3●. 11.12  lest he wax stubborn and give no more force of thee. What manner of children shall be borne, lieth not in man's power: but to bring them unto goodness by virtuous education, that lieth in man's power: and therefore God doth impute the wickedness of the children, to the negligence of the parents: so that look how many vices the father hath suffered in his child in youth (if with Heli he break not his neck before) so many sorrows shall afflict himself as a due punishment in age. 
1. Kings. 4. ●●   
Such was the laws in times past, that if any dishonest or unseemly thing chanced to be committed, in the presence of an Elder without reprehension, he was counted an enemy to the common wealth, and his negligence sore punished.  
Cicero, making an oration against Sallust, said thus unto his son, though thy father had never done more evil (quoth he) yet did he greatly injury the common wealth in leaving such a son as thou art. By Moses law, that stubborn and disobedient son, that would not hearken to the voice of his Parents, was brought forth and accused before the Elders, 
Deut. 21.11.12.  and stoned unto death. By the statutes of Rome called Falsidia: the first offence in the child was pardoned, the second sore punished, and for the third he was banished.  
Then was youth kept in order, obedience, and duty, and made more account of their father's blessing, than their grandfathers inheritance. The blessing of the father (saith jesus Sirach) upholds the house of the son, 
Eccle. 3.2.5.8.  but his curse bringeth vengeance, poverty, and destruction. But such is the misery of our time, that Elders for the most part, are so greatly infected with all manner of wickedness, 
Hell may lament and heaven rejoice when old men cease to be covetous.  especially with such an unreasonable rage of covetousness, multiplying of riches, and increasing of patrimony, accounting an ounce of dignity more worth than a pound of honesty: disiring rather to live without virtue, than die without money: having more regard to the swimming of their sons, than the sinking of their souls: and commonly the wisest men the fondest fathers, 
Their heads dec● with grey hairs, & their hearts infect with wickedness.  that when for very age, not only the pleasures of this life, but also life itself, is ready to shake hands, and bid them adieu. Yea if the graves could speak, they would call them and say, it were high time to departed this life, and come dwell in them, 
Where elders are dissolute & 〈◊〉 gravity, there youth are shameless and past grace  and yet in the whole race of their former years, have left to their posterity no example of any goodness, but rather of vice and infamy: whereby our country is grown rich in treasure, but poor in virtue. It may aptly be said unto England now, as Marcus Aurelius said once to Rome. Oh Rome (saith he) I weep not to see thy houses decayed, nor thy streets lie unpaved, nor thy timber consumed: but I weep to see thee so void of wise fathers, obedient children, and good virtuous people. It is commonly seen where riches are honoured, 
Psal. 5●. 6. Luke. 12. 2●. Psal. 52.7.  there virtue is despised: for great riches cloaketh vices, and carrieth light heads into presumption: and therefore as parents abound in wealth, so children abound in wickedness: such as be left rich by their fathers, will become often richlesse by their own will, and such as have liberty in youth to live as they list, want list in age to live as they should.  
Age no doubt is an honourable thing, notwithstanding, 
Wisd. 4. ●. Eccl. 25.6, 7. ●  except their wisdom, knowledge, and experience of virtue be conformable to their ancient years: so as after the flowers of youth, their fruits of good living may appear to the example of those that follow: they deserve not that reverent title and estimation due to their calling. Whose wilful negligence in not doing to youth that in power they might, and in duty they ought, hath bred such contempt to cast off the yoke of obedience, and dishonour them in age. We daily see the miserable father with great travail, careful studies, and broken sleeps, 
job. 21. Psal. 73. ● jere. 12. ●  to scrape and heap together what possible he can to honour his child: who having his purse full of money, and his head full of folly: consumeth it in vice, royat, and prodigality, to the father's infamy: and so by God's justice, the prodigal son doth scorn the careful sighs of his covetous father: whereby the proverb is verified, that riches got with craft, is commonly lost with shame.  
And thus the negligence of age and folly of youth, 
1. Kings. ●. 1. Kings. ●. ● 21.24.  breeds in the end a double woe to both: the one ending in sorrowful grief, the other in lamentable misery. 
Prou. 5.11, 12   
A dutiful son following the honest steps of a good virtuous father, the same God that blessed the one, 
Young men should study to live, and old men to di●  will prosper the other: but being inclined unto vice & naughtiness, his father's gift is rather a mean to hasten his destruction, 
Eccle. 5.9.  then help to prolong him.  

How much are children bound,  
Their parents for to love:  
Which unto virtuous ground,  
Their pregnant wits do move.  
So that in youth they get,  
The treasures that shall stay:  
When fortunes slitting net,  
With waves will wear away.   
The right steps unto learning, are thus orderly linked together: first aptness by nature, secondly love of learning, thirdly, observing of right order: and four a constant mind without new fangleness.  
Aptness, knowledge, and use in time bringeth perfection in all things. 
Where nature is toward, let nurture help forward.  The first is the gift of nature, the second cometh by learning and study, and the third, by diligent practice.   

A virtuous age, asketh a diligent youth.  
WHere Lady virtue is embraced, she is courtuous, gentle, and easy to be entreated: a sure professed friend to all such as willingly desire, 
Where youth is void of exercise, there age is void of honesty. No fruits in harvest, without blossoms in spring. Dulcia non meruit qui non gustavit 〈◊〉.  imitate, and use her: whose property is to favour and follow: not the stubborn, but the obedient: not the fickle, but the fixed: nor the idle, but the diligent. Look where she is esteemed, there diligence in youth is always allowed: no treasure without travail: no gain without pain, nor learning without labour. And therefore he is likened to a tree, having sweet fruit, but a sour root: he that will carry a Bull with Milo, must carry him a calf also: and he that will have hearts ease, must needs have some arse-swart withal heart's ease. Our elders did very aptly compare time to a man with a bald head, saving a lock of hair before, to signify that if he be once past, he can not be catched hold upon, or pulled back again: having also a pair of wings to signify his speed, and swiftness away, and with a sith in his hand like a mower fetching his stroke, in token that he is never idle, but always working. A diligent youth bringeth forth a learned age, a joyful life, and a happy death: but experience hath taught me, and reason beareth witness, that to counterfeit virtue, and seem learned, when planting time is past, except great pains, it bringeth small profit: but to be virtuous and learned in deed, craveth labour at the first, and yieldeth fruit with pleasure at the last.   

Of Idleness.  
Idleness is called the mother of ignorance, the nurse of vice, the pillow of Satan, the image of death, & ground of all mischief: it maketh heavy hands, lumpish legs, beastly bellies, drowsy pates, and witless wills.  
The fowls of the air were made to fly, the fishes of the sea to swim, the beasts of the field to travail, and man to labour. As soon as Adam was created, to avoid idleness: he was set to dress the garden. 
Gen. 3.  After his fall it was said unto him: in the sweat of thy face shalt thou eat thy bread. Noah planted a vineyard: jacob, Moses, and David kept sheep. 
Prou. 31. Prou. 28.  The virtuous woman in the proverbs, eat not her bread with idleness, she was up early and late, labouring gladly with her hands, she occupied wool and flax, laid hold upon the distaff, and put her fingers to the spindle. In the common wealth of Israel, every degree had his duty and office appointed, and no idle state allowed. For idleness, the Lord reigned down fire and brimstone upon Sodom and Gomor. 
Ezech. 1●. ●  In the primitive Church it was sore punished. Among the ancient Romans no man was suffered to walk in the streets without the tool in his hand, whereby he got his living: and if any man's lands were left unplowed or husbanded according to the custom of the country, 
Aulus Gelius lib. 3. cap. 2.  it was by law confiscate. The Egyptians were severally examined once a year, how they lived and spent their time: and being found idle, were punished with death. The Indians so greatly detest idleness at this day, that every family are straightly examined before dinner: and only those which have deserved it by labour, suffered to eat: and the rest constrained to fast. 
Prou. 28. Prou. 10.4.  He that tilleth his land (saith Solomon) shall have plenty of bread: but he that followeth idleness shall have poverty. He that will not labour (saith the Apostle) let him not eat. 
2. Thess. 3.10.   
Every creature under heaven putteth man in mind to eschew idleness, and labour for their living: the be in gathering her honey, the poor fly in providing her sustenance in an old hollow reed: the dormouse in hurding up victuals for himself and his aged parents: the Emmet in toiling all summer to make merry in winter: 
Prou. 30. d  the spider in weaving his nets to catch his prey: the Coney, in digging his house to dwell in: the trees, in yielding their yearly fruits: the waters, in ebbing and flowing: and the Sun, Moon, and stars, in continual moving. The horse yields his back to the burden: the ox his strength to labour: and the sheep his fleece for cloth. But he that spends his time in idleness, without travail of body or exercise of mind: is to his enemies a mocking stock: to his friends a shame: and to the common wealth a burden: and therefore unworthy to live upon the earth.  

Thus practice brings experience,  
Experience knowledge gains:  
Where idleness both evil conceits,  
And loveth to take no pains.  
Then toil in youth whilst health doth last,  
And rest in age when strength is past.    

Art, fortitude and civility, are the right notes of true gentility.  
AS a living creature endued with reason, having aptness by nature to speak, laugh, and go upright, is called vir, a man, of this word virtus. 
Vir of virtus.  Even so a courteous, sociable, and well disposed mind, planted in a superior degree, where wisdom and policy is joined with a valiant courage, maketh him generosus, or nobilis: which cometh of nosco, to know: signifying a man in knowledge, valour, and civility, notable and famous. Socrates being asked what is gentility? Answered, Animi corporisque temperantia. Aristotle thought him a right Gentleman, who esteemed it most glorious to give: and a stain to his honour to take. Plato calleth him a gentleman who is adorned, not with others, but his own virtues.  
It is required in a Gentleman, 
Prou. 15.34.35.36.  to be in life and conversation, well governed: disdaining with a valiant mind to become subject to vice, or infected with villainous manners: to be just and faithful of promise: 
job. 1.11.  patiented in suffering wrongs: and apt to pardon injuries without revenge: mild and reverend in countenance: courteous and gentle in speech: and sober and civil in behaviour.  
To his superiors, humble and lowly as a servant: 
Rom. 13. ●  to his elders, obedient and loving as a son: to his equals, familiar and tractable as a brother: and to his inferiors, 
Eccle. 4.5.6.7 Acts. 10.1 ●  charitable and friendly as a father. Remembering that as the wild Hart, is made tame by watching: the stubborn Ass by beating: and the courageous horse by feeding. So our countrymen of England, being a people, though bound by law, yet free by nature: are more apt to yield obedience and duty, for love of virtue, then fear of punishment. And more easily governed by friendly courtesy: then forcible cruelty.  
The honourable title due unto virtue, is of many desired, but of few deserved: for as that small number endued with honest nature and civil disposition, repose their chief pleasure and delight in learning and knowledge: so the greatest number of all degrees, do set their whole felicity in wealth and worldly vanity: to whom virtue seemeth as tedious, as to good men vice is irksome.  
To speak of valour, to the faint hearted: of charity, to the unmerciful: of courtesy, to the churlish: or of wisdom, to the foolish: is much like, as the telling of a tale unto one that is heavy a sleep: 
Eccle. 37. Eccle. 22.  who being awaked, asketh what is the matter. Scarlet hath no colour, to him that seeth it not: the Emerald is of small price, to him that knoweth it not: and arts of little account, to those that have them not. Notwithstanding though pearls cast before swine, find but swinish entertainment: yet of the goldsmith, they are esteemed in their kind, most dear & precious. So in the judgement of the wise, no riches comparable to a virtuous mind, endued with good nature: no treasure to a well ordered life, furnished with good learning: nor poverty to ignorance, vice, and infamy. He that knoweth not that he ought to know (saith the Philosopher) is like a beast amongst men: he that knoweth no more than is needful for himself, is counted a man amongst beasts: but he that knoweth that is needful to be known, seemeth rather a God amongst men. 
Exod. 4.24. Psal. 82.6.   
It appeareth that in times past, learning was proper to the ancient race of Gentlemen only: who changing their trapped Mules, into bard horses: silken coats, into arming corselets: golden hats, into steeled helmets: Venus' lutes, into Marces trumps: and dancing in chambers, into marching in the field: did valiantly win their arms by force of lance, push of pike, and dint of sword: having both their bodies practised with marshal might, to conquer in war: 
Being waited upon by three dogs, Folly, Fancy, and Flattery.  and their minds furnished with arts and policy, to govern in peace. But through the careless negligence of their posterity, spending their time, & consuming their patrimony in idleness, riot, and sensuality: yielding occasion for their enemies to laugh at their folly: their friends, to lament their misery: & those that honoured their ancestors for their virtues, to abhor them for their vanity: it is now left for a pray to the meaner sort. Amongst whom, though some be found in disposition and behaviour, 
Prou▪ 18. 1●. Esay. 32.8.  more charitable, honest, and virtuous, (than many) by birth of ancient parentage. Yet the right nature & condition, of a courteous civil Gentleman, is seldom found in a base soil. Whereby it cometh to pass, that the natural imps of civil courtesy: in whose predecessors, the right image of honour and virtue, did shine: fall daily in subjection, to a sort of churlish Nabals, and greedy covetous money mongers: whom blind fortune, (by the misery and spoil of others) hath newly advanced, from Cart unto Court: smelling neither of chivalry, nor almost of humanity: but rather like greedy Kites, seeking continually to pray upon simple innocent doves: or Demosthenes hungry flées, that pykt the poor gaulled Ass to the hard bones. Whose manners are much like Alexander's horse called Bucephilus, that being unharnessed, would gently suffer his keeper to ride him: but feeling himself once furnished, with princely saddle, golden bosses, and costly trappers: 
Prou. 15.27. Prou. 18.13.  would proudly prance, snuff, and snort, in great disdain: suffering no man come near him, but the king himself.  
In whom it plainly appeareth: that as a leaden sword in a golden sheath: a hogs snout with a golden ring: a scabbed sheep, in a golden fleece: or a ravenous wolf in a lions skin. Such is a crabbed and peevish condition, furnished with arts, titles, and qualities of a Gentleman. 
Liberal sciences are most meet for liberal men, and good arts fo● good natures.  And as for wealth without virtue, it is likened to a sword in a mad man's hand. Yea the vilest devices, are the readiest means to come by wealth, which ought not to look honour in the face. And parsonage or noble lineage, without wealth or wisdom, 
Blood without suet maketh but lean● puddings.  is compared to a tree flourishing with fair green leaves without fruit: or a stately carved Image, without life: or a painted fire against a wall without heat: it small prevaileth the jews, to boast themseluens to be Abraham's children: 
john. 8.39.  being degenerate from the faith and manners of Abraham. It is better (saith Chrysostom) for the parents to boast of their virtuous son: 
Chrysostom upon Matthew.  than the son to vaunt of his noble Parents. and therefore such as covet to excel in honour, must labour to exceed in virtue: or else the higher their calling is seated by fortune: the deeper will their fall be, overthrown by their folly.  
Finally, whosoever is a greedy covetous snudge in getting: 
Prou. 18.17.  a hard pinching niggard in spending: a crafty dissembling fox in dealing: stern in countenance: churlish in speech, and hoggish in behaviour: though he were as personable in shape, as Absalon: as rich in possessions, as Croesus: 
●say. 32.6.7.8  and descended from the blood of great Alexander: he is but a miserable prowling carl, unworthy the name of a man: much less of a Gentleman.   

A caveat to the covetous.  

1. Tim. 6.10.  Covetousness is the root of all evil: the ground of all vice: and the original cause of all mischief. Which in pain of eternal damnation: 
Exod. 2. c  is straightly forbidden of God himself. There is nothing worse (saith jesus sirach) than a covetous man: 
Eccle. 10.  who for his intolerable greediness is aptly compared to a griping cormorant: a devouring caterpillar: 
Esay. 56.11.  a ravening wolf: a shameless dog that is never satisfied: and a noisome hog, that is never profitable till he die.  
Whose ears in respect of any goodness, are as deaf as a door nail: his eyes as blind as a beetle: his heart as hard as a flint stone: & his pouch as greedy as hell mouth. And therefore in the common wealth of Israel, they had a special regard to choose such men for Captains, 
Exod. 18.19.  Officers, and Governors: 
Deutr. 17. d  as feared God and hated covetousness. Yea it was not lawful for the Prince himself, much less for a subject: to gather too much silver and gold. But in this our miserable age: there is such greedy prowling for pelf: hurding of money: racking of lands: abusing of law: privy conveying of corn, beife, bacon, butter, cheese, and such other commodities, to feed the greedy appetites of churlish nabal, uncharitable Dives, and their unsatiable companions: as the common wealth is almost brought to common beggary. Again, 
Esay. 5.1, 14  such joining of house to house: ground to ground: farm to farm, and living to living, to maintain their superfluity: as the meaner sort can not have to aid necessity. 
Apoc. 22.12.  Yea if the Lord himself should not come quickly, and call them to account. For bribing, griping, wring, plucking off the skin, 
Michea, 3.2  and grinding the very faces of his poor members: 
Esay. 3. 15.1●. Esay. 5.  whose lives are made even a notamy of misery: and a sea of bitterness: they would shortly look to dwell upon the earth alone.  
These only do prosper, flourish, 
Psalm. 73.13. job. 21.  and devour the fat of the land. Their barns are filled with grain: their coffers stuffed with coin: their tables furnished with dainty dishes: and their houses safe, from fear of the rod. They lie upon soft beds of ivory: grope their souls in rest: 
Amos. 6. Luke. 12. 1●.20.  and eat their bread alone. Their children go forth in flocks, and lead the dance: spending their time in riot, and vanity. They sit in the chair of wilfulness, & speak what they list: whose conceits must stand for reason: 
Abacuc. 1, ●  their might for right: & their liking for law. As the ruler will so saith the judge, that he may do him the like pleasure again. 
Michea. 7. ●   
Thus have they devoured jacob: taken away his portion by violence: 
Psal. 79.7. Michea, ●. 1.5.6.  and laid waste his dwelling place. They gape upon him with disdainful countenance, as it were a ramping and roaring Lion: whose lamentable complaints are come up unto the ears of the Lord of hosts: 
Psal. 22.13.  yea the ve●y stones in the wall, crieth out against it. And therefore▪ t● the conversion or confusion of all such pitiless worldlings, thus saith the Lord: 
Esay. 5. Abacuc. 2. 1●.  Woe be unto them that covetously gather together evil gotten goods: 
Abacuc. ●.  that they may set up their nests on high, to scape from misfortune: they have devised the very shame, & confusion of their own house.  
I saw the Lord stand upon the altar (saith the Prophet) and he said: 
Amos. 9.1.2.  smite the door cheek, that the posts may shake withal: for their covetousness shall fall upon their own heads. Go to now you rich worldings and Rams of the flock, 
Iame●. 5. a  that live in pleasure and wantonness (saith the Apostle) weep and howl for the miseries that shall come upon you. 
4. kings. 5.  Gehefie for covetousness, was plagued with leprosy: 
1. kings. 25. Luke. 16.23.24.  nabal stricken to death: and Dives tormented in hell: where without speedy repentance and restitution, all greedy prowlers shall shortly perish, and come to a fearful end. 
Psal. 73.    

The duty of subjects to their Prince.  

john. 19.11. Wisdom. 6. a Esay. 49.25. Hebr. 13.17. 4. kings. 18.4.5.  THe civil Magistrate is a minister armed with laws & sword: appointed of God, as a nurse to his Church: and a father to the commonwealth. To order, rule, and govern the people committed to his charge: execute justice: and keep outward discipline: as well in causes Ecclesiastical, 
1. Cor. 14.40. Prou. 21.1.  as temporal. Whose heart is in the hands of the Lord: to turn it (for the benefit of the good, and punishment of the evil) which way as pleaseth him. Unto whose authority, power, and government: every Christian subject is bound in duty and conscience: 
Rom. 13. a Prou. 20.2. 1. Pet. 2.17. 1. Tim. 2. a Luke. 2. a  humbly to submit himself. Reverently to fear him as the roaring of a Lion: thankfully to honour, and pray for him, as God's lieutenant upon earth: willingly to yield all tributes, taxes, and duties unto him: and obediently to observe and keep his laws, statutes, ordinances, and proceedings in all things: (In matters contrary to faith & salvation, 
●ct●. 5.29. Daniel. 3. ●.  expressly commanded in the sacred word, only excepted.) Yea though he were as grievous a persecutor, as Saul king of Israel: as wicked an oppressor, 
●ings. 24. Exod. 1. ●ere. 25.  as Pharaoh king of Egypt: or as cruel a tyrant as Nabugodonozer, king of Babylon: much more being so merciful, virtuous, and godly a Prince, as good Elizabeth Queen of England. 
jere. 27. b Baruch. 1.6.2.15.  So God by the prophet doth straightly command. Our Saviour both by his doctrine and example doth plainly teach. And the holy Ghost by the Apostle doth vehemently exhort. 
Luke. 20.25 Mat. 17.27 Rom. 13. a 1. Pet 2. 13.1●  Submit yourselves unto all the ordinance of man for the lords sake (saith he) whether it be unto the king: as chief and supreme head, next under God: or those that be appointed in office to govern under him.  
Whosoever therefore resisteth the authority of the civil Magistrate: resisteth not man, 
Rom. 13.2. Exod. 16.7  but the ordinance of God himself, to his own damnation. He that provoketh his, sovereign unto anger (saith Solomon) offendeth against his own soul. 
Prou. 20.2.  
Preach. 10.18  Yea he that shall but even think evil against the Lords anointed (saith he) the very bird of the air, with the fluttering of her wings, will bewray his secret thoughts. The rebellious Israelites for resisting against Moses the civil Magistrate: & Aron the high Priest: 
Numb. 11. Numb. 21  were some of them plagued with pestilence: some stung with fiery serpents: some consumed with fire from heaven: 
Numb. 16.  and some swallowed up in the bowels of the earth. And rather than the obstinate, stubborn, and disobedient, should scape unpunished: even Satan himself, the master, and captain of all traitorous rebels: 
2. kings. 17. Mat. 27.5  would move him to be his own hangman: as Achetophell and judas: the very hair of his head (for want of other) would yield itself for a halter to strangle him: as Absalon and his partakers: 
2. kings. 18.11.13.  and the trees of the field, offer their stretched out arms, as fit jebbets to confound him: as a member unworthy to live in a common wealth.  
And here by the way, a question might arise, touching 3. sorts of people in this land.  
The first, are certain seditious preachers, possessed with proud erroneous spirits, every one having a Church plot, 
2. Tim. 3. a  or common wealth in his head: who under an hypocritical show of holiness: turning up the white of the eye: 
Mat. 6.5.7.  with deep groaning sighs, 
Luke. ●8. 11.  in their long pharisaical prayers to blind the multitude: presume to walk at liberty, according to their own lusts, speaking perverse things, to draw disciples after them: 
Acts. 20.30.  beating daily in the people's heads, 
2. Pet. 2.1.2  what possible they can, to conceive a loathing and misliking of her majesties government and order of religion established.  
The second, are certain of the inferior Magistrates put in trust as the rest to execute the office of justice. keep the people in due obedience to her majesties proceed: 
The small care in keeping, showeth small conscience in taking an oath.  & punish contemners of her laws. Who notwithstanding, upon a greedy covetous desire to pray upon the spoil of church-livings: do preuily under a colour of zeal, both favour, further, encourage, & maintain the said seditious Schismatics: as fit instruments to serve their purpose: to the great disturbance of the church & disquiet of the common wealth.  
The third, are a sort of fickle headed people: who having their ears itching for novelties: 
2. Tim. 4.3.  are apt and ready upon every light occasion, to cast off the yoke of obedience: and give heed to those spirits of error: 
1. Tim. 4.1.  getting them heaps of teacher's after their own fantisies, without regard of duty, either to Prince or laws.  
Now the question is this. Whether these three sorts of privy whispering murmurers, their conditions and manners rightly considered: may justly be taken in the number of faithful, true, and loyal subjects: or rather more dangerous enemies to the state, then open professed Papists.   

Certain moral rules, and profitable advertisements touching civil behaviour, and government of life.  
THe rules of civil government, requireth a man to frame his manners apt and meet for all honest company, 
1. P●●. 2.17.  and society of men: as discreet amongst the wise: merry with those that be merry: and mourn with those that mourn: 
Rom. 12. 1●.1●.  to yield sound reasons in grave matters: and pleasant conceits in light trifles. Sobriety without sullomnesse is commendable: and mirth with modesty a virtue delectable. A merry mind doth commonly show a gentle nature: where a sour grim countenance, is a manifest sign of a curious tasty churl, 
●arnard.  and disdainful hypocrite.  
Humility and lowliness of mind, winneth the favour of God: and gentle speech and courteous behaviour, the hearts of men.  
To be silent of tongue, and se●ret of heart. 
Silence a●● secrecy.  Nature hath given unto man two ears, and but one tongue (saith the Philosopher) to teach him to hear much, and speak little. Pythagoras being asked the best way for a rich fool to get estimation: let him wear costly attire (quoth he) & speak little: for a fool holding his peace, seemeth to be wise. 
Eccle. a 1. ●; Prou. 17. ●9. job. 13. ●. Eccle. 27.6. Matth. 1●. 34. Eccle. 5.14.15  The tree of the field is known by the fruits: & the thoughts of man's heart by his words. Honour and worship is in a man's wise talking saith jesus sirach: but, the tongue of the undiscreet is his own destruction. Life and death are in the instruments of the tongue (saith Solomon) & he that can temper his words with discretion, 
Prou. 21.23▪ Prou. 17.28. Prou. 18.21.  keepeth his soul from troubles. Words spoken in due season are compared unto apples of gold in a silver dish. 
Prou. 25. 1●.   
But better he speak not, when wisdom provoketh not: Then wiseman he seem not, when silence he keepeth not.  
To avoid the company of the wicked. For as bodies infected with contagious diseases, are loathsome and odious: 
Prou. 24.1.  so minds corrupt with false doctrine, rude manners, and vicious living: are most irksome and dangerous. 
Eccle. 13.1. ●●  He that toucheth pitch (saith jesus sirach) shall be defiled therewith: and he that keepeth company with the wicked, 
Nimium samiliaritas contemptum paret.  shall hardly escape without blemish, either in life or credit. And therefore it was not lawful for the Israelites, to associate themselves with the Canaanites: 
Exod. 23.33.  lest they should be infected with their manners. Abraham was commanded to departed from Caldea: Lot and his daughters from Sodom: and the congregation of God, 
Gen. 12. a Gen. 19.16. Numb. 16.27 2. Cor. 6.14. Eccle. 13.23.  from the tents of Corah, Dathan, and Abiram. What fellowship hath light with darkness: Christ with Baliall: or the faithful with an Infidel. The Israelites dwelling in Sytim committed whoredom with the daughters of Moab: 
Numb. 25.1  And the heart of Solomon for all his wisdom, 
3. kings. 11.4  by keeping company with heathen Idoloters: was turned away from the Lord.  
Let common society be used in equality. Like with like do always best agree: 
Eccle. 13.3.4.24.27.  for as the kettle with the pot: the Lamb with the Wolf: and the Ass with the Lion. Such is the fellowship between the poor and the rich. Requital amongst equals, is of common courtesy: but recompenee in unequals, enforced of necessity. Show a child an apple and he will cry for it: but make thy superiors privy to thy pleasures: and he will have it, or else make thee cry for it.  
Not dainty in diet, nor riotous in expenses: but moderately to live within his bounds. 
Omni nimium, vertitur in  To cut his coat according to his cloth: not with the prodigal to spend all: nor with the covetous to keep all: but with the discreet to use all. He that hath little and spendeth much, is called a prodigal fool: he that hath much and spendeth little, a miserable carl: but he that can moderate his expenses according to ability, is wise. Measure is called a merry mean: liberality is a virtue, 
Bacchus' feasts are both loathsome & unwholesome.  consisting to spend: not as a man would, but as he may. A thin spare diet: is most wholesome for health, & profitable for wealth. I like M. Tussers allowance.  
Two dishes well dressed, and welcome withal,  
Both pleaseth thy friend, and becometh thy hall.  

Tusser.  Much spice is a thief, so is candle and fire,  
Sweet sauce is as crafty, as ever was Friar.  

By the laws of Lycurgus. he that inuēte● any new fashion in attire was banished.  And as variety and excess in diet, do surfeit the body, and consumeth the wealth: so change of gorgeous apparel showeth pride without profit: and commonly covereth a thread bare purse. Attire most commendable, is neither curious nor clownish: sumptuous nor costly: but sober and decent, as best beseemeth his estate and calling.  
Mistress Fortune, is said to be handmaid to Lady Virtue: who esteeming more of simplicity with security, than pride without profit: 
In medio consistit virtus.  is compared to a poor simple woman in ragged attire: as one despised of the world: bearing a bridle in the one hand, to restrain vice: and certain working tools in the other, as one always apt to labour. 
To avoid penury.  She hath also a pair of wings: in token that she fleeth unto the heavens. She treadeth death under foot: to signify that she is immortal. And placed between two extreme vices: as who should say, she always keeps the golden mean. It is a true saying, better to live in low degree, then high disdain. 
Hebr. 13.5. Prou. 12.28. 1. Tim. 6.6.  A quiet contented mind (saith the wiseman) is more worth than great riches. Every ounce of state asketh a pound of gold: and every foot rising in authority, increaseth an ell in necessity. The ambitious is hated, & the base minded overcrowed: 
Faelix qui didicit contentus vivere parvo.  but the mean estate resting under the cloak of obedience, within the reach of his own hap: is always in most safety, and least danger. He that liveth in health, is well fed: he that is preserved from cold, well clothed: and he that can live out of debt, 
Faelix qui nihil debet.  is rich & happy: his sleeps are sound: his conscience quiet: and his life pleasant.  

Where wilful race of witless brains,  
Flaunting in pride, to pass degree:  
Bringing rich estate to great decay,  
And lewd heads to great misery.    

Envy followeth Virtue.  
What good men want by nature, they seek to supply by art: but the envious wanting discretion, supplieth it with malise. Let a man humble himself to the proud, and he will not hurt him: keep no company with drunkards, and they will not infect him: ask nothing of a covetous man, and he will not harm him: but the more he shall be esteemed of the best sort for honest life: civil behaviour: & virtuous qualities: the more he shall be persecuted with a number of envious eyes. 
Only misery void of envy  For jealousy to beauty: adversity to prosperity: and envy unto virtue: are so linked and joined together: that the one followeth the other as the shadow followeth the body. And therefore that famous Philosopher Hermocrates: exhorted his son to live so: he might be envied for his virtues.   

Of the malicious backbiter.  
THe Basaliske killeth men a far off, by the sight of his eyes: and the envious backbiter, by the sting of his tongue. The serpent keepeth his poison, only to the hurt of others: but the spiteful backbiter, both to the hurt of others, and destruction of his own soul. The Chameleon can transform himself into all colours save white: and the malicious backbiter, into all fashions save honesty. Disdaining his superior, because he is not equal to him: his equal because he is equal to him: and his inferiors, lest he should be equal to him. But commonly such evil surmising minds, backbiting mouths, and slanderous tongues, are to none more noisome and dangerous, than themselves: to whom it often happeneth, as it did to the viper, which greedily caught Paul by the hand, intending to hurt him, fell herself into the fire and perished. 
Acts. 28.3 4.5    

The property of a faithful and feigned friend.  
FRiendship is the agreement of minds: the chief of moral virtues: called the jewel of humanity. A true friend (saith the Philosopher) is long sought for, scarce to be found, & hard to be kept. Well is him that findeth a faithful friend (saith jesus sirach) the weight of gold is not comparable to the goodness of his faith. 
Eccle. 6.13.  He is always willing and ready to comfort his friend in adversity: to help him in necessity: to entreat and use him courteously: to bear his infirmities patiently: and reprove his errors gently. Whose rebukes are much like pepper, which is hot in the mouth, but wholesome at the heart: and he that can not bear or take the rebukes of his friend in good part: is aptly compared to a harp string, which being wrested in tune, doth break and snap a sunder. Piping and harping maketh a sweet sound (saith the wise man) but the tongue of a friend goeth beyond them all. 
Eccle. 40.14  Many there be (saith Solomon) that are called good doers: but where should one find a true faithful man. Gold is tried by the touch stone: 
Prou. ●0. 6.  A good Pilot in rage of tempest: 
Eccle. 12.8.9 Prou. 17.18. A cold comfort that is wrapped in no remedy  A valiant Captain in time of war: and a true friend in necessity. A friend unused is like a medicine unministered: & a friend without friendship, like a tree without fruit. As good a foe that hurts not, as a friend that helps not.  
A feigned dissembling friend, 
A feigned friend.  is much like a serpent bred in Egypt, called a Crokedell. Whom when she smileth, poisoneth: and when she weepeth devoureth. Or the Hyena, having the voice of a man, speaking like a friend: and the mind of a Wolf, devouring like a fiend. Or the Panther, who with the sweetness of his breath, and beauty of his coat: allureth such beasts within his compass, as he intendeth to uncase: and pray upon their carcase. Or the flattering Sirens, that sweetly sing the sailors wrack. Or the fowlers pipe, that pleasantly playeth the birds death. Or the Bee, who carrieth honey in her mouth: and a sting in her tail. Or the box tree: whose leaves are always green, but the seeds poison. So his countenance is friendly, and his words pleasant: but his intent dangerous, and his deeds unwholesome. Mel in ore, verba lactis: 
Eccle. 37.4. ●  fell in cord, fraus in factis.  
His fetch is to flatter, to catch what he can, 
Tusser.   
His purpose obtained a fig for thee then.  
In choosing a friend is chief to be observed: that as old wood is best to burn: old horse to ride, old books to read, 
Eccle. 9.14  and old wine to drink: so are old friends always most trusty to use. And he that rejecteth his kindred, & chooseth friends of strangers: is much like him who changeth his leg of flesh, for a stilt of wood.  
It is further to be noted, that where the persons are diverse in nature: differing in manners: variable in conditions: or contrary in religion: their friendship can not possible long continue.  
Again touching the natural inclination of men: he that is light and toyish in youth: proveth often tasty and waspish in age. A bold malipart boy: a wilful seditious man. A grim crabtrée countenance: doth commonly show a hard churlish disposition. A smooth glozing tongue: a crafty dissembling heart. And a quick sharp wit: an unconstant and wavering condition. Neither faithful to friend: nor fearful to foe. 
Prou. 22.22. In malevolan animam, non intrabit sapientia.  But especially, a proud, furious, or scornful person: is apt to take displeasure, and think unkindness upon every light occasion: and if such a heart, where friendship hath dwelled, begin once to hate: it is like a sponge which sucketh up as much matter of malice: 
An injurious friend, is a dangerous enemy.  as before of favour and affection. And even as the best wine, maketh the sharpest vinegar: so the deepest love, turneth to the deadliest hate.   

In praise of friendship.  

Of all the heavenly gifts on earth,  
Which mortal men commend:  
No treasure well may countervail,  
A true and faithful friend.  
What sweeter solace can befall,  
Then such a one to find:  
As in whose breast thou mayest repose,  
The secrets of thy mind.  
If flattering Fortune chance to frown,  
And drive thee to distress:  
True faithful friend will help at need,  
And make thy sorrows less.  
Oh precious gem, Oh jewel great,  
Oh friendship pearl of price:  
Thou surely dost each thing excel,  
That man can well device.  
The golden mines are soon decayed,  
When Fortune turns the wheel:  
And force of arms are soon allayed,  
If body sickness feel.  
And cunning art soon overthrown,  
Experience teacheth plain:  
And all things else their course doth change,  
When friendship doth remain.  
But since by proof they have been taught,  
A feigned friend to know:  
I will not trust such glozing tongues,  
More than my open ●oe.   

Where fairest face doth harbour foulest heart,  
And sweetest tongue most treason doth impart:  
Oh false deceat, I'll trust to such no more,  
But learn to keep a hatch before the door.    

A friendly advertisement touching marriage.  
THough wedlock be a thing, so doubtful and dangerous to deal withal: as to seek roses amongst thorns: honey amongst hornets: or Celes amongst adders. Notwithstanding might my words crave pardon, (though more willing to wish well, then able to persuade) I would (according to my simple skill) show my opinion, touching the commodity, and discommodity of marriage: and the best mean to live quiet in wedlock chancing upon a shrew.  
First considering the state of marriage in general: 
Gen. 2.  God himself hath ordained it as holy: nature hath established it as honest. Reason doth counsel it as profitable. And all nations have allowed it, as necessary. And therefore with the Apostle, 
Heb. 13.4. eccle ●6. 22.23.24.  I commend it, as honourable amongst all men. Happy is that man (saith jesus sirach) that hath a virtuous wife. 
Eccle. 26.1.2.3.4.  The number of his years shall be double. A virtuous woman, maketh her husband a joyful man, whether he be rich or poor: 
Prou. 31.6. Faelix est pulcro, veniense corpore virtus. Beauty is the ornament of nature, and wealth is gotten by policy, but a virtuous woman is the gift of God.  he may always have a merry heart. A woman that is silent of tongue: shamefast in countenance: sober in behaviour: and honest in condition: adorned with virtuous qualities correspondent: is like a goodly pleasant s●ower, decked with the colours of all other flowers in the field, which shall be given for a good portion to such a one as seareth God.  
But he that shall prefer the gifts of nature, and fortune: before grace and virtue. Having more respect, to a clean hand, with a fair smiling countenance: them a clean heart with good conditions: 
Eccle. 26.3. Eccle. 9.8.9.  shall after find that he feareth: and miss that he most desireth. Wanting neither time to repent, nor matter to complain upon.  

Prou. 31.26.  Favour (saith the wise man) is deceitful, and beauty but a vain thing. Without virtue, it is compared to a sweet poison in a box of ivory: 
Dulce venenum, meritrix decora.  or a fair shoe that wrings the foot: or the beast called an Armin, whose skin is desired, and his carcase despised. A short pleasure full of pain and misery: much like Tantalus apples, which are no sooner touched: 
Sub melle la●et venenum. Preach, 7.24.  but turn unto ashes. And in the end (saith the Preacher) she is more bitter than death.  
I heard once a learned man show a pretty note concerning marriage: which though it were a jewish invension: yet hath it a divine understanding. Ish and Isha in the Hebrew tongue signifieth vir, & vira, the man, and the woman: which being joined together, maketh Chaa, signifying God, as jehovah. From which word, take away these two Hebrew letters. Chod, & He: that makes it God. And that remains, is, Ash: which signifieth pain and misery. Meaning that in such a marriage, where virtue is absent, there God is not present: and where God is not present, there pain and misery is never absent.  
A quiet man that matcheth himself to a shrew: taketh upon him, a very hard adventure: he shall fond compact in a little flesh, a great number of bones, too hard to digest. Yea such saints are some men matched withal: that if all their demands should be granted: and all that they are aggrieved withal, redressed. Sampsons' strength: jobs patience: and salomon's wisdom, were all too little. And therefore some do think wedlock to be that same purgatory, which learned Divines have so long contended about: or a sharp penance to bring sinful men to heaven.  
A merry fellow hearing a Preacher say in his sermon: that whosoever would be saved, must take up, and bear his cross: ran strait to his wife, & cast her upon his back.  
Diogenes being asked what age was most fit for marriage: for young men (quoth he) it is too soon, and for old men too late.  
One Paurimio, son to a Senator in Rome, being desirous to marry: his father willed him tarry till he were wiser: Nay sir (quoth he) if I once grow wise, I shall never marry.  
Arminius, a great Ruler in Carthage: being importunately persuaded to marry: no (quoth he) I dare not: for if I chance upon one that is wise, she will be wilful: if wealthy, then wanton: if poor, then peevish: if beautiful, then proud: if deformed, then loathsome: and the least of these is able to kill a thousand men.  
Where married couples agree together, 
Eccle. 25.1.  is a great happiness, and a thing very acceptable in the sight of God. But as in music are many discords, before there can be framed a true dia●asan: so in wedlock are many jars, before there be established a perfect friendship.  
In household matters, are many occasions of variance in general: but where the parties want conformity of manners and conditions: most apt to fall at contention especial. For as the earth to the air: and the water to the fire, are in nature and property dissonant and contrary. So where the one is constant, the other wavering: The one prodigal, the other a niggard: Or the one young, and the other old: They may well conjoin in law: but never continue in love. Being prompt and ready upon every light occasion, to resolve into strife and dissension: Agreeing like harp and harrowe: or rather two cats in a gutter. And if the husband, will live in quiet, then must he show his wisdom: either by dissembling the cause, to turn it unto sport: or else go his way and say nothing: using his shrewd wife gently, as a necessary instrument to exercise his patience: lest she wax worse. For by other means he getteth no faithfulness of her. This was the best remedy that Socrates could find, against his wife Zantippa. The best help that job could have against his wife, 
Thought to be Dina the daughter of jacob.  in all his afflictions. And the best counsel that Marcus Uarro could give unto married men: Vitium uxoris, si corrigi non possis, ferendum esse: let her say what she will. Better her tongue wag, than her heart break. It is said that an Ass, a walnuttrée, and a woman: asketh much beating before they be good. But I am verily resolved, that a virtuous woman that is wise, one word of her husband doth suffice. But if she be such a one as neither gentle admonition: 
Disdain me not for this is truth, though truth oft time turn men to ruth.  the fear of God: the speech of people: nor the shame of her person can prevail. All the wise sayings of Solomon, with an hundred stripes to mends, will not suffice to reform or amend her. A woman is aptly compared to a drinking glass: which being gently handled, is both pleasant in sigh●, and necessary in use. But if more roughly used, than the tenderness, of that 〈…〉, is soon broken 〈◊〉 spoiled. 〈◊〉 as the strings of a Lu●e, do sound most sweetly, when they are touched most softly: so are women most tractable, when they are used most gently.  
Yea so long as they are not restrained of their liberty in three things. That is, to say what they will: do what they will: and have what they will: they are the most necessary, pleasant, and comfortable creatures living. And apt enough of their own accord, to submit themselves. But their noble hearts in no wise, can suffer by force and violence, to be brought in subjection.  
It is a common saying, that the tears of a woman do wash away her displeasure: so that if after her grief, she begin once to weep: she is then more gentle, and easy to be entreated.  
Finally, he that will live quiet in wedlock: must be courteous in speech: cheerful in countenance: provident for his house: careful to train up his children in virtue: and patiented in bearing the infirmities of his wife. Let all the keys hang at her girdle: only the purse at his own. He must also be void of jealousy: which is a vanity to think, 
Eccle. 9.1.  and more folly to suspect. For either it needeth not, or booteth not: and to be jealous without a cause, is the next way to have a cause.  

This is the only way, To make a woman dum:  
To sit & smile & laugh her out, and not a word, but mum.   

The Bird that silly foul,  
doth warn men to beware:  
Who lighteth not on every bush,  
For fear of crafty snare.  
The Mouse that shuns the trap,  
Do show what harms do lie:  
Within the sweet betraying bait,  
That oft deceiveth the eye.  
The fish always the hook,  
Though hunger bids him bite:  
And hovereth still about the worm,  
Whereon is hid delight.  
If Birds and beasts can see,  
Whereas their danger lies:  
How should a mischief scape man's head,  
That hath both wit and eyes.    

Certain necessary rules, both pleasant, and profitable for preventing of sickness, and preserving of health: prescribed by D. Diet, D. Quiet, and D. Merryman.  

Doctor diet.  GAllen the Captain of all Pothicarie Physicians, who lived in health (except one day sickness) the space of 110. years: being asked what diet he used, to preserve his health and life so long: 
In lib. de sanitate ruenda.  answered, I have drunk no wine: touched no woman: eat noching raw or unripe: kept my body warm: and my breath sweet.  
Marcus Aurelius who lived in health till old age: used to bathe him once a year: to vomit once a month: to fast one day in a week: and to walk one hour in a day.  
The counsel of Auicine, is to keep the feet always dry: 
Wash the hands often, the feet seldom, and the head never. Qui medice vivit, misere vivit.  the neck warm: and the body in temperate heat: to avoid poisoned airs of dead carrian: pissing places, stinking mists, and dampish vapours, which infect both man and beast: preferring always the kytching before the Pothecaries' shop. He that for every qualm will receive nothing without advice of the Physician: shall be sure to have his carcase full of diseases, and his powch void of money.  
All natural disquietness (saith Galen) is appeased by three natural means: as meat to nourish: music to delight: and exercise to preserve health. Which rule the nurses of children do naturally observe, in feeding the infant with her teat: stilling it with her voice: and exercising the body, by moving her arm.  
That golden sentence of Hypocrites duly observed, not only in mean and measure, ut ne quid nimis, but also in right order as it standeth, placed by the Author, containeth a most sovereign preservative against all corporal diseases whatsoever.  
Labour, cibus, potio, somnus, venus, omnia mediocria.  
A mean sober diet, is both necessary for health, & profitable for wealth: whereas variety of dishes, diversity of sauces, and change of drinks: oppresseth nature, which is satisfied with a little: nourisheth infected humours: breeds surfeits in the body: and consumption in the purse.  
Si vitare velis morbos & vinere sanus, 
Scola Salerni.   
Non bibe, non sitiens, & non comedas satiatus.   

Doctor quiet.  
THe heart of a good Christian, is love and charity: 
He that will live as young must govern himself as old.  his tongue truth and honesty: his attire patience and humility: his armour, wisdom and knowledge: his diet, measure and temperance: his authority, equity & justice: 
1. Thes. 4.11. Rom. 12.18.19.  and his life quietness of mind, gladness of heart, & health of body and soul. But where anger and fury possesseth, it vexeth the mind: fretteth the heart: 
In malevolan animam, non intrabit sapientia.  dymineth the senses: and distempereth the whole body. So as the wrathful person can never look truth in the face.  
Contend not with an angry man (saith Solomon) for he kindleth variance, and stirreth up strife. 
Wisd. 1. Prou. 29.  Make no variance with a rich man (saith jesus sirach) lest he bring a hard quarrel against thee. 
Eccle. 8.  Strive not with a mighty man (saith he) lest thou chance to fall into his hands.  
To contend with a superior is madness: and with an equal a shame. But as the Lion to fight with the Emmet, or the Eagle with the butterfly, is unnatural. So for man to strive with his Inferior, is most injurious.  
God hath not given unto man dangerous feet to strike, as the horse: crooked nails to scratch, as the cat: venomous poison to sting, as the serpent: nor bloody teeth to bite as the Tiger: but an understanding mind to discern his neighbour's cause rightly: a pitiful heart to relieve his wants charitably: and a mild tongue, to entreat and use him courteously.  
It is the property of an Ass, to kick when he is spurned: 

I will quoth will, revenged be:  
not so quoth wit be ruled by me.  
Lingua, quo vadis.   a dog, to snatch when he is bitten: and a woman, to chide when she is angry: but a man of good nature, to dissemble an injury without revenge. To requite wrong with wrong, is much like as to wipe one dirt away with an other.  
The mind of man by nature is courteous and valiant: and more easily won by gentle persuasion, then violently drawn by strife and contention. Whose heart by gentle means, being once mollified: his affections qualified, and his mind pacified: his ears are then more open to hear: his mind to conceive: and his will to consent unto reason.  
And for as much as no vocation or calling is without his cross annexed unto it: a man that will live quiet, & peaceable in this wretched vale of misery: must neither be proudly puffed up in prosperity, nor cowardly cast down in adversity: but well armed with patience: girt with constancy: dec● with humility: and furnished with a valiant courage. To take the vanities of this world as vanities: & all things in good part as they happen: resting always contented with the will of God, 
Psalm. 37. ● Cor. 10.13.  who never faileth his children in necessity: nor suffereth them to be tempted above their power.  

Of all things bade the best I think,  
Is well to hope, though fortune shrink.    

Doctor Merriman.  
HOnest mirth moderately used, is a pleasant and delectable virtue. As there is a time to weep, sigh, and mourn: 
Preach. 3.6. Rom. 12.15.16.  so is there a time to laugh, sing, and be merry. When Solomon by his great wisdom, 
I●mes. 5.13.  experience, and judgement, had proved all things under the sun, to be nothing but vanity, misery, and vexation of mind: He concludeth that the best thing for a man in this world, 
Preach. 3.26. Preach. 8.16.  all the days of his life: is to eat, drink, and be merry in his labour. 
Esay. 65. c Esay. 35. d  Behold (saith the Lord by the Prophet) my servants shall eat, drink, rejoice, and be merry. He giveth bread and wine to strengthen and make glad the heart of man: oil to make him a cheerful countenance: 
Psal. 104.14.  and sweet ointment and incense, to make his heart merry. 
Prou. 27.9.  Rejoice in the Lord always (saith the Apostle) and again I say rejoice. 
Philip. 4.4.  S. james exhorteth God's children to sing and be merry. 
james. 5.13. Prou. 17.23.  A light heart (saith the wiseman) maketh a cheerful countenance, and a flourishing age: but sorrow and heaviness drieth up the bones and shorteneth the days. 
Eccle. 30.24. 2. Cor. 7. 1●.  Heaviness is called the grave of man's life, and mother of four daughters: Idleness, poverty, sickness, and misery. It is the property of the distressed to complain: of the desperate to sigh: of children to weep: and of weak cowardly cravens to yield and shrink down in trouble, and adversity: but of the valiant mind, to pluck up a good heart: cast off solome pensive dumps: put on a cheerful countenance to the world: and bear it out merrely with a good courage. Knowing that though mischief and misery do come by pounds, and go away by ounces: yet a pound of sorrow will not pay an ounce of debt. And as those evil: humours which surfeit the body, are expelled by medicine: so are such heavy pensive dumps as infect the brain, avoided by mirth and merry company. No better mean to preserve health therefore, then morning and evening, to receive an ounce of merry conceits: pounded with the pestle of patience, in the mortar of quiet content: applying oftentimes a plaster of hearts-ease to the left side. These will purge the patiented from collar, melancholic, and all grievous pains of the stomach: make him feed heartily, sleep sound, and walk cheerfully. To a merry heart (saith jesus sirach) every thing hath a pleasant aste. 
Eccle. 30.    

Of exercises profitable for health and recreation.  

Dising comedies bring often tragical ends.  THough all such gaming, as depend upon idleness, chance, and desire of money: be utterly condemned, as a thing intolerable amongst Christians. Notwithstanding, such honest exercis●, as being either marshal for service in the field: physical, for health of the body: or moral, for the recreation of the mind. Moderately used in time and place convenient: is no less profitable and necessary (especially for gentlemen & students) than meat, drink, and sleep. Minds that are wearied with serious affairs, must sometimes be refreshed of necessity. For as continual bending doth weaken the stiffest bow: 
Like triple strings of a lute wrested up till they break.  so long study without recreation, doth weaken the finest brain. Yet some more curious than wise, having (as it were) a pride to be peevish: seem rather to hate, despise, and detest all mirth, 
Rom. 14.10.  pastime, and humane society: as unfit for such as profess Christianity. Whereas if any exercise be evil, 
Rom. 14.14.  it is not of itself, but through abuse of the wicked: which is no sufficient condemnation to a thing ordained to be well used. 
Despise not thy neighbour in his mirth Eccle. 31. d  Though some have been burned with fire, some drowned with water, and some surf●cted with meat and drink: yet must we neither cast away the use of fire and water: nor cease from eating and drinking. So though some dampish natures, 
Why should my liberty be condemned of an other man's conscience.  can brook nothing that is contrary to their own stoical disposition. Yet no reason, that therefore the better sort, more pleasant, sociable, and familiar of condition, should forego their honest recreation, to feed the humours of such. To the clean all things are clean, and if any offence be, 
1. Cor. 10 29. Titus. 1. 1●.  it is not given, but rather taken without cause. john Baptist and the pharisees lived a strait life, and our Saviour Christ using his liberty, was more familiar, like the common people: yet john Baptist and the Pharisees were not holier than Christ himself.  
Wise Solomon maketh mention of times as well, 
Preach. 3.  for pastime and sport, to recreate and make merry: as for serious affairs to fatigate and make weary. 
jacob wrestled with an Angel. Gen. 32. Leu. 23.40. Deut. 16.12.   
The Israelites in observing the feast of Tabernacles, were commanded to gather boughs & branches of palms, willows, and fruitful trees; rejoicing and making merry before the Lord, the space of 7. days.  
When David was returned from the slaughter of the Philistians, the women came out of all Cities, 
1. king. 1●. 7. 2. E●d. 12. d  with instruments of Music, playing, singing, and dancing with great joy.  
When God sent the Prophet to comfort his people of jerusalem, amongst others his mercies, 
Zach. 8. ●.  he promised them this security: that their boys and damsels should sport and play in the streets.  
The taking away of mirth and melody from the people was always a token of God's curse. 
Esay. 24.7.8. jere. 7. last. Ezech. 26. c   
Take thy pastime at home, and do what thou will (saith jesus sirach) so as thou do none evil. 
Eccle. 32.12. 1. Pet. 2.17.  The Apostle exhorteth men to love and delight in brotherly fellowship.  
David Chytreus affirmeth playing and sporting amongst friends, 
Chytraeus upon the Epist pag. 266.  to be very good and necessary, to avoid wicked thoughts and dampish fantasies.  
Master Calvin saith, 
M. Calvin upon Psalm 104.  that God doth not only bestow upon men, things sufficient for their necessary uses: but also proceedeth further, in helping forwards, their pleasures and delights.  
Cato calleth honest pastime, 
To be merry, honest, and virtuous. sufficeth to anger the envious.  a whetstone for the memory.  
Galen preferreth tennisse play, 
Galen.  as an exercise most profitable for health: because it moveth every part of the body: and hath written a whole book in commendation thereof. Shooting in the long bow is greatly liked of many, being a pastime of great antiquity. marcilius Phicinus hath written in praise of it. 
Marcillinus Phicinus.  M. Latimer doth greatly commend 
M. Latimer.  it. And M. Ascam in his Toxophilus, doth teach it, as most profitable and commodious, to preserve health. It encourageth the mind: strengtheneth the sinews: clenfeth the pours: cleareth the senses: maketh good digestion: and wrestleth against a number of diseases in the body.  
Plato encourageth young men to practise the weapon, commending it amongst the best exercises, and not without good reason: for if it be lawful for a man to defend himself from violence, it is both lawful and convenient, not only to wear a weapon, but also to learn how to use it, if need shall require. He that desireth peace (saith Ireneus) let him prepare for war.  
For recreation of the mind Chess play is much commended: as a delectable pastime, and pleasant study, & a princely exercise: having in it a certain Majesty, wherein is showed a warlike order, and politic government. It was first invented by a wiseman called Xerxes, 
Anno seculi. 3635.  to declare unto a tyrannous Prince, how necessary his subjects were to the safeguard of his person.  
Plato seeming to commend table play, compareth it unto the life of man: 
Diogenes commendeth hunting.  that like as an evil chance may be helped by cunning play. So may a crooked nature be made better by good education.  
Reading of books amongst the wise: hath always been accounted the pleasantest mirth: the sweetest music: and soundest counsel. Alfonsus' king of Arragon, being asked what counsellors he liked best: answered books: for (quoth he) they will tell me the truth without flattery. They are neither obstinate nor greedy of rewards: If I list they speak: and if I list not they hold their peace.  
Marcus Aurelius said he would not give the little, he had learned by reading in one day, for all the goods in the world.   


The Gods begot her, and ●he 9 Muses did name her.  Of Music.  
Music is an Art compounded of Number, Harmony, and Melody, called the mistress of delights, & the delight of Princes, both ancient and honourable: highly esteemed, and richly rewarded in all ages: A singular blessing of God, sent down from heaven, as a pleasant companion to comfort our sorrows, and abbreviat our weariness on earth. Dainty meats are delicate to the taste: Beautiful colours pleasant to the eyes: And sweet perfumes delightful to the nose. But the harmonial consent of Music, most precious to the ears. It ravisheth the senses: reviveth the spirits: sharpeneth the wit: inflameth the heart: encourageth the valiant: terrefieth the dastard: relieveth the distraughted: expulseth melancholic dumps: recreateth wearied minds: and stirreth up an aptness unto virtue and godliness. 
1. kings. 10.35.  King Saul by Music was delivered from grievous torments: The Prophets by Music was moved to prophesy: 
1. kings. 1● 10.11.  Orpheus and Amphion by Music were said to move stones, rocks and trees: Wild beasts by Music have been tamed: birds alured: fishes delighted, and serpents charmed. The fierceness of the Wolf, is mitigated by the sound of the cornet: the Elephant delighted with the Organ: the be with the noise of brass: the Crane with the trumpet: and the Dolphin with the harp.  
And such humane creatures, as can find no pleasure nor delight in the sweet harmoniall consent of concords and proportions which speak them so fair: must needs be monsters in Nature: having their bodies without sense, and their heads out of proportion.  
The Greeks accounted no man learned, without skill in the art of Music: the sweetness whereof is by jesus sirach compared to a Carbuncle stone set in gold. 
Eccle. 32.6 As the Lute or Bandora, As pipe and trumpet. As the voice with broken consort.  Cassiodorus affimeth that the kind of melidie called Dorius, giveth wisdom to the mind. Phrigins increaseth courage to the heart. Lydius stirreth up an aptness to conceive: and Aeolius pacifieth the affections.  
A soft doleful melody full of solome mourning sweetness: not only pierceth the mind: maketh tender the heart: and allureth the outward senses: but also by the artificial harmony of numbers and proportions, it delighteth even reason itself. And therefore Pythagoras had his scholars brought a sleep, and waked again, with the noise of the Harp.  

Church Music.  And the better to moon and stir up man's drowsy affections to devotion and godliness: that the doctrine of salvation, might more easily pierce the hearts and minds of the hearers. 
Barnard.  It hath pleased God in all ages (saith S. Augustine) to have his precepts of instruction, 
August. in his preface upon the Psalms. Eccle. 44.7. 3. kings. 10.14  mingled with the delightfulness of Music: his device service adorned with the sweetness of melody: and his praises comprehended in verses and songs: after the custom of wise Physicians, who season their bitter medicines with sweet syrups.  

1. Cron. 23.6. 2. Cron. 29. f  The ordinary service appointed to the jews was solemnly observed, with singing of Psalms: sounding of trumpets: and playing upon divers instruments.  

2. kings. 6. But if our Michols had seen him at this day, etc. 2. Cronicl. 5. d  When the Ark of God was carried home to jerusalem: David himself, did both sing, and dance before it.  
When it was brought into the temple, the Levites in white robes, stood at the East end of the altar singing, and playing upon Psaltaries, Symbals, Shawms, & haps. And with them an hundredth and twenty Priests, sounding of Trumpets: whose pleasant Harmoniall consent, in their praises and thanks giving, was so gratefully excepted of God, that he filled the house with the presence of his own glory.  

Apoc. 5.8. Apoc. 14. a  john hard the voice of singing, harping, and playing of vials from heaven. The Apostle exhorteth the Ephesians to speak unto themselves in Psalms, Hymns, and spiritual songs: 
Ephes. 5.19.  making melody unto the Lord in their hearts. God is well pleased (saith jerom) with the morning and evening Himns of the faithful. 
jerom upon the 64 Psal.   
And seeing the Prophet David hath appointed his Psalms to be song with sundry notes, 
Psal. ●1. Psal. 14.9.  variety of tunes, and diversity of musical instruments: as Simbals, 
Psalm. 150.  Organs, Psaltaries, Shambes, Trumpets, haps, and Lutes, etc. 
This word Sela, placed in the Psalms where the matter is most notable. signifieth lift up, or change your voice.  I think it as tolerable to adorn Music in Churches, with art and cunning: as to beautify painting with colours: or set forth speech with filled eloquence. As for often repetitions they do not dim the word as some suppose: but rather make it more plain to the hearers.  
Some do figuratively compare the sound of the voice, to the sound of the Gospel: the melody of the organ, to the devotion of the heart: and the playing of the fingers, to the charitable concord of the faithful: where every one hath a pleasure, in doing his duty: which is most acceptable Music unto God's divine ears: according to this old verse taken out of the decrees.  

Non vox sed votum, non cordula Musica sed vox,  
Non clamans sed amans, cantat in aure Dei.   

What the heart doth believe, and the tongue doth confess.  
Becometh every member, the same to express.   

If sickness do oppress thy corpse,  
Prepare sweet Musics art:  
Which pensive dumps, and careful thoughts,  
To mirth will soon convert.     

Here followeth certain pretty notes, and pleasant conceits, delightful to many, and hurtful to none.  

The natural inclination of an English man.  
AN English man by nature, is said to be firm in friendship: constant in promise: unpatient in anger: courageous in fight, without fear of death: courteous to his inferiors: pitiful to strangers: faithful to his friends: and fearful to his foes. More ready to revenge an injury, then proffer any without cause: he can not brook a stranger to be his equal, nor to be dared of any. Always desirous of novelties: never long content with one state, nor one fashion: greatly delighted in royal, bravery, and excess of diet: taking more pleasure, to hear himself commended with lies, then reproved with truths. He is said to have long ears: a short tongue: broad eyes: and light fingers: quick to hear, slow to speak: ready to spy, and apt to strike. Few words and gentle speeches winneth his heart.   

The natural disposition of most women.  

Ma●●nan. job. 2.  MOst women by nature are the sa●de to be light of credit: lusty of stomach: unpatient full of words: apt to lie, 
Mar●us Varro Mar●us Aurelius. Prou. 21. Eccle. ●●. 26.  flatter, and weep: whose smiles ●re rather of custom then of courtesy: and their tears more of dissimulation then of grief: all in extremes without mean, either loving dearly, or hating deadly: desirous rather to rule, then to be ruled: despising naturally that is offered them: and half at death to be denied of that they demand. 
〈◊〉.  They are aptly compared to the physician: who being entreated, will scant sing, Sol, Fa: but undesired, strain above Ela.  
Amongst 1000 men (saith Solomon) I have found one, but amongst all women, I have found none.   

The property of a good Servant.  
IT is required in a good servant, to have the back of an Ass, to bear all things patiently: the tongue of a sheep, to keep silence gently: and the snout of a swine, to feed on all things hearty: large ears: light feet: & a trusty right hand: loath to offend: diligent to please: willing to amend, and sufferance disease.   

Of the number of three.  
A Burchen broom consisteth of three things fit for correction, the twigs for the Schoolmaster: the staff for the householder: and the with for the Magistrate. Three properties required in a good Innkeeper: to be patiented, as job: provident, as Philemon: and merry, as Hector. And other three in a good Chirurgeon, a Hawks eye: a lions heart: and a Lady's hand.   

Of fear and love.  
AS the Lamb is more in dread of the Wolf, then of the 〈◊〉: and the Partredge more in fear of the Hawk, then of the Eagle: even so, the common people, stand more in awe of the inferior Magistrate: whom they love for fear: then of the superior Prince, whom they fear for love.   

Of Law.  
THe Law is a spur, to prick forwards unto virtue: a fetter to restrain vice: a rule to determine right from wrong, and is divided into three parts ius naturale, which nature teacheth: lex condita, which the Prince commandeth: and mos antiquos, which time hath brought in.   

Of Physic.  
MAn is taught to use and not to despise such ordinary means, 
Luke. 5.31. Ec●le. 38. a Exod. 15. d  as God hath appointed to heal his sickness. The Lord hath created medicine of the earth (saith jesus sirach) and he that is wise, will not abhor it. Is there no Treacle nor Physician, 
jere. 8.  at Giliad (saith God by the Prophet) why then is not the health of my people recovered. The Apostle exhorteth the Elders of the Church to anoint the bodies of the sick with oil: 
Iame●. 5.14.  the Samaritan powered oil and wine into the hurts of the wounded man: 
Luke. 10.34.  this was a kind of oil in Palestine, much used as a thing very medicinable for many diseases.   

In praise of baldness.  
SHedding of hair is the end of nature: insomuch as few men living until full age, becometh not bald: and the best natures soonest. And like as fruits of trees come not to perfection till the leaves fall away: no more is man's head stayed and settled with wisdom, till it wax bare: according to the old proverb, bush natural, more hair than wit. And as those nuts which in gathering time, keep still their husks, are known to be nought: so those heads which in ancient ears keep still their hair, prove seldom good. And therefore amongst Painters & Carvers, it is an ordinary custom to picter the Image of an evil disposed person with bushy hair: and an honest man with a bald head: for that the one showeth a wanton lightness: and the other an ancient soberness. An old man with a bushy head, is much like an old shrub overgrown with moss, more brutish than humane.   

Of the climacterian years.  
THe life of man is aptly compared to a long sickness: wherein the 7. and 9 being critical days, the patiented beginneth commonly, either to amend, or grow worse. So from 7. to 7. and from 9 to 9 years, most men do change their natural complexions, and often their conditions: but especially the 63. years of their age, in which the 2. climates do join, making 9 times 7. or 7. times 9 wherein very few do scape without, either great danger or death.   

Of time and place.  
I Find written in an old book, of what credit I know not: that as upon the 25. day of the month of March: the sixth day of the week, and sixth hour of the day, Adam was created: broke the commandment: the woman's seed promised: and he for disobedience banished out of Paradise. So the same day of the month, and hour of the day: Cain slew his brother Abel: the promise was renewed unto Abraham: Isaac was offered up in sacrifice: the massage by the Angel was showed unto the virgin Mary: our Saviour Christ was conceived, and suffered his passion in Galgatha, the same place where Adam was buried: and that the cross whereupon he died for our salvation, was a plant of the same tree, which bore the fruit of our condemnation. And if all this were true, it is worth the noting.   

To know Easter day for ever.  
AS the tenth day of the first month which is March: at the conjunction of the Sun and Moon, next the Equinoctial: 
Exod. 12. a  the Paschal Lamb was chosen out of the flock, 
Levit. 23.4.5. Numb. 28.13.14.  and kept till the 14. day, or full Moon: so the tenth day of the first month being Palm sunday, our Saviour Christ entered into jerusalem: and the 14. day suffered his passion: so as the next sunday after the 14. day of the Moon, or full Moon, in the month of March, is always Easter day.   

Of Salutations.  
OUr elders in times past, were wont to salute young men, with, you are welcome: those of middle age, with God keep you: and old men, with, God speed you: signifying that the first were coming, the second remaining, and the third departing.   

Of a lie.  

jocosum Officiosum Perniciosum Gen. 27. c Exod. 1. d josua. 2. Psal. 5.6. Wisd. 1.14. Eccle. 20. c Rom. 3.8.  A Lie in general is to speak that is false, with a will to deceive: and hath three parts: a sportful lie, to delight: a politic lie, to profit: and a pernicious lie, to hurt. The two first are not blameless: but the 3. a sin most horrible and grievous. Some do think as good a lie that hurts not, as a true tale that profits not: but no man may do evil that good may come thereof.   

To help memory.  
THere is nothing better to nourish a weak memory, and sharpen a dull wit: then continual use and exercise of reading, writing, and speaking. Practise in allthings toucheth the quick: and that makes women's tongues run so round, and lawyers speak so thick.   

A poisie for a glass, penned merrily at the request of a Gentlewoman.  
Viewing in this glass the singular shape wherewith God hath garnished you above other creatures, to his own Image. It shall be requisite with continual travel and labour (lest so excellent a work be stained by your negligence or misdemeanour) that you be answerable as ability shall serve, in working his will: which is not, in crisping and curling: frisking and frounsing: painting and proining: to better your beauty with strange trim attire, as not content with his fashion in framing you: but rather as you excel in gifts, seek to excel in grace: remembering always that as plainness putteth on, so painting putteth out, the Image of Christ: which considered, your attire shall not be sluttish, but sober: not drabbish, but decent: not whorish, but honest: not gawish, but godly: as beseemeth Christianity.   
FINIS.