MORAL Observations.  
By W.W. Gent.   printer's or publisher's device 
LONDON, Printed for Edw: Allde, and are to be sold at his house joining to Christ-Church. 1616.   

TO THE MOST Hopeful light of true Nobility, the right honourable james Lord Matreuers.  
RIGHT honourable, the increase of years in man's life, hath the best comparison to the succeeding perfections of the world's age: Wherein (if revelations, and revealed teachings be excepted) we find by observation of History derived unto us, a waxing, and waning in all Arts and actions: A breeding, an infancy, a towardliness, a perfection and state, and then a declining, so that such inspection of the world's story, is a fit representation to be considered for the formative training of our particularities from the first, and weakest capacity of instruction, to the last and strongest ability of performance: which will produce the best, and most enabled endurance of understanding vigour in the declining years: which though naturally they breed decay in strength, and power of natural functions, yet with such Custom of use, in the long and constant exercise of a virtuous mind, cannot want sufficiency of all possible supportment, that may be expected from the true grounds of a well tempered understanding. Those things wh●ch full years having attained can teach others, are not fit to be presented unto such years, but serve as fruits already ripened, to be laid, and kept in store, at seasonable times to be bestowed on children and younger years. Such be these observations, which I present to your honour, desiring therein nothing more, than the commending of ready will to do all honest and serviceable duties to your Lordship.  
Your Honours humbly to be commanded William Wynne.   

Moral Observations.  

Use of Time, books, and reading.  
AMong all things precious, nothing is more precious, nor any thing so much ours, as Time.  
2 Every hour is to be embraced in our arms; for he, that hath his hand in today, shall the less care for tomorrow.  
3 The first sign of a well composed mind, is to settle with itself, or to stay at home. Secum morari. Sen:  
4 The turning over of divers volumes together, breeds confusion; it tastes somewhat of a wandering and unstable disposition. Nusquam est, qui ubique est.  
5 Who runs thus on Pilgrimage, meets with many Inns, and few friends; he sees much, and learns little.  
6 Nothing more offensive to health, than variety of remedies; A Plant often transplanted, seldom prospers; and a multitude of books, distract the mind.  
7 Read choice, and approved Authors; and when you grow weary, leave, and retire to the same again.  
8 Though we cannot read all we have, yet (which is better) let us have all we read.  
9 In much reading, something will offer itself to your observation, use, or service; Let not that slip indigested, or till meditation have made it your own.  
10 Sometimes, it is not amiss, with Seneca to visit the tents of strangers, yet not as a fugitive, but as an intelligencer.  
11 The use of books is to be limited, as the use of meats, according to the quality of the user; for in all things, what is too little for one may overlay another; Therefore, the best is, not to desire abundance, but enough, this is always profitable, yet sometimes hurtful. Omne nimium, vertitur in vitium   

Choice of a Friend.  
WHen you esteem any to be your friend, whom you dare not trust as yourself; you may think you are therein deceived, as not discerning betwixt an acquaintance and a friend, or not well understanding the nature, and power of friendship.  
2 A man full of employment, and acquaintance, can have no greater misery, then to repute those for his friends, to whom he is no friend himself.  
3 Before friendship consider, after friendship trust.  
4 I say consider long before you admit any to be your friend, but once being admitted, entertain him in your bosom, lodge him in your heart, and talk with him, as with yourself.  
5 Some there are, who to every one they meet, will utter what they should only impart to their friends, and tell all they feel itching in their own ears; others again are so scrupulous, that the honest conscience of their dearest friend, is not worthy of their secret; and if it were possible, they would conceal it from themselves. Neither of these, is to be liked; for it is an equal fault, to trust all, and to trust none. Vtrumque vitium est, et omnibus credere, & nulli.  
6 Consult freely with your friend of all things, but first of yourself.  
7 True friends will stand fast in adversity; they will love, and frequent those most that of Fortune are most forsaken. Amicus certus, in re incerta cernitur.   

Wit and Memory.  
I Had rather have a good, than an excellent wit, for that will not stoop to vildness, and this is flexible to any thing.  
2 Great faults have seldom issued, but from great wits.  
3 A great Memory, is a large stoarehouse, full of black smoky imaginations, and irksome toils.  
4 In the remembrance of many things, few yield contentment; many vexation; and oft times, the very delights thereof are troublesome.  
5 Of all other, the remembrance of an ill name, is most heavy and sad, even in the midst of all honour; so tender, delicate, and incurable above whatsoever else, is Fame.  
6 Great molestation, is the inseparable Companion of great memory; for some matters remembered sting the Conscience: some wound it; other terrify, and utterly confound it.  
7 But why do so many boast of their Memory, and yet forget both the Time, and themselves.  
8 All err in this; that they desire to learn things worthy to be forgotten, and forget what is fit to be learned.  
9 Will you know the best memory? then observe this; remember your sin, that you may be sorry: remember your Death, that you may forbear: remember God's justice, that you may fear: remember his mercy, that you may not despair. Quid memoriam jactas? unde haec oblivio diei unius? unde tui ipsius?   

Virtue.  
THe nature of virtue, is to attend, not so much what she hath done, as what she is yet to do; not so much what she enjoyeth, as what she wanteth; from whence it is that she glories not in what she hath, but is solicitous about that she hath not.  
2. Me thinks, if (it were lawful) I could say, Virtue is covetous, or much like to Avarice; For she continually thirsteth, burneth, longeth: the more she seeks, and finds, the poorer she seems, having no mean in her desires; and worthily: For indeed, the heap of true honour, and merit, can never be too great.  
3. Virtue is no Braggart, no admirer of herself, but an humble follower of others; And when she aspires and sits highest, than she reckons herself least.  
4. Virtue knows this to be the time of warfare, not of triumph; Therefore she is ever watching, ever in action. Virtus p●●it et in actione, la●●ss●●● proficis.   

Opinion.  
WHo thinks he is arrived to the point, or height of perfection, is first deceived in this; That he believed himself to be, where he is not; next he forsakes the right way by going wrong; and by anticipating what he hath not, wittingly prevents, what he might have had.  
2. There is no such Adversary, or hindrance to the pursuit of virtue, as the opinion of perfection; For who will labour for that which he thinks fit hath already?  
3. If I have any thing in me that is good, I know from whom it comes, and I am glad; If I want any thing, I know of whom to ask, and of him will I hope for it.  
4. Opinion altars no matter, no laws, no effect.  
5. Vain hopers, and lovers, are like wishers and woulders, all selfe-deceivers, and never to be trusted.  
6. What if my Neighbours magnify my name? May not each of them deceive another, and all deceive me?  
7. The Cities, or Towns acclamations, should never make me think the better of myself; For in my inward soul, there is a more certain, and incorrupt witness of me; my Conscience; She will tell me true, and I will trust her.  
8. Opinion is but a certain name, to an uncertain matter.  
9 He that is good in his own opinion; is stark nought in very deed; For good men are with none so much displeased, as with themselves.  
10. But I seem not good to myself alone, but to others also: Yet what if I be nought and those other Fools?  
11. It is ill to deceive others, but worse to deceive yourself.  
12. Why, but all men speak well of me; Oh joyful news; But shall I be so unreasonable, as to believe all men? Opiniorem non mutat.   

Vulgar Example.  
THere is no known way so ready, and headlong to error, as by the example and steps of the vulgar.  
2 To please the vulgar, is to displease God.  
3 Who lays up his hopes, or settles his praises in the Common people, is like him, that sets withered plants, in barren plots.  
4 Whatsoever the vulgar thinks, is uncertain: 
Whatsoever it speaks is false,  
Whatsoever it blames, is good,  
Whatsoever it allows is nought:  
Whatsoever it praises, is infamous,  
Whatsoever it doth, is foolish.  Qui vulgi latratus ferre didicit, nullos horrebit Canes.   

Liberty.  
NOt he that is borne, is free, but he that is buried; for over the first, Fortune hath great power, over the latter none at all.  
2 We must not think ourselves free because we are without Lord or Master: for we cannot be ignorant, at what years Hecuba, and Croesus began to serve.  
3 Let no man swell with his freedom, and liberty; for not only free men, but Kings have been brought to thraldom.  
4 Unworthy restraint, is better than unworthy liberty.  
5 No restraint so strict, no poison so noisome, as the Cage of our own Carcase; in which yet we love to live, as fearful, and loath to be rid out.  
6 Others writ books in prison, and you utter bootless sighs, and tears; others get knowledge, and will you forget patience?  
7 Many for the love of God, or hatred of the world, or some other good end, have chosen to live in Caves, and holes: and if I cannot be of that mind but that I would feign be free, I must expect, till Man or Death, (who keeps an other Key) work my delivery.  
8 Most Prisons have but one way in, and many ways out: mercy delivers some, justice others, Innocency others; some get out by wit, some by money; some by the honest Keeper's negligence, some by favour of the night; (an Earthquake may happen, to shake down the walls) and others whom nothing else can help, Death will deliver.  
9 Prisons have sent foam forth to their greater glory, others to excellent Fortunes, many to heaven, and all to their graves: to conclude, they receive none, whom they render not again. Quibusdem, omnis vita supplicium visa est.   

Praise of Native Soil.  
LIttle avails it any man to be borne in a famous soil, unless he harbour virtue, and hate vice in himself.  
2 The chief praise of any Country, is the virtue of the men.  
3 Catiline had not been so infamous, but that his Country was so famous.  
4 The eminency of a great, and famous City, holds many obscure, and of small account, whom the obscurity, of a bare-country-Village, would have made eminent, and of much repute.  
5 Your Country will be sure to challenge its own praise, and participate with yours, for whatsoever you do nobly, or well, is in manner, your countries praise first, and yours after.  
6 Plato thanked, and praised Nature; first for making him a reasonable creature, and not a mere Animal; a man, and not a woman; a Grecian, not a Barbarian; an Athenian, not a Theban; and lastly, for being borne in Socrates time, of whom he might receive the further benefit of instruction and learning. Nihil aeque Civitates amplificat, ut Civium virtus, ac gloria.   

Noble decent, praise, glory.  
THe merits of noble and worthy Parents, are marks to degenerate Children, nothing more detecting the posterities vice, than the Parents virtue.  
2 The virtue of one, may, and doth often help, and profit another, but if you raise not glory, and praise for yourself, never expect them from an other.  
3 The father may love his son, and leave him his land, but never make him laudable: hence it is, that oft times an infinite eclipse of the father's light, is suffered in the son.  
4 The shining glory of Ancestors, is good in this, that the posterity cannot live hidden, though it would.  
5 Glory is not gotten by noble birth, but by noble life; yea, (which is admirable) often by Death. Nobilis non nascitur, sed fit.   

Imitation.  
THe Imitation of great persons, is neither safe, nor necessary for all men: every feathered Fowl cannot soar after the Eagle: some Imitators, will do cleave contrary; others, another thing; others, the same thing an other way; and few will Imitate to the full, as their example did lead them.  
2 I know not how it falls out, that the virtues of our own line, are less imitable to ourselves, then to others; unless it be, that virtue will not seem hereditary: I speak faintly, but the thing itself speaks freely; The excellent son, of an excellent Father is rarely seen.  
Raro excellentis viri, filius excellens fuit.   

Comportment.  
Whatsoever you do, so do it as if your enemies stood by.  
2 That comportment is much better, that makes your Enemies admire you, than invites your friends to excuse you; and clearer is that Fame, against which none can object truly, nor dares falsely, then that, which is once touched, and then purged. Talis post exitum fama est, qualis ante exitum vita.   

Dyce-play.  
DYce-play: oh unsatiable, and huge devourer; sad, and sudden waster of patrimonies; minds fury, and perturbation; Fame's obscurity, spur of sin, and path of desperation.  
2 No prosperous end of Dyce-play, but all nought, all miserable; for both the loser is afflicted, and the winner entrapped.  
3 What if you have played, and won? may you not play again and lose?  
4 What you have won, a thousand are watching to get from you, and that you have lost, none will restore to you.  
5 How many strange things have we seen done by very valiant, and worthy men at play, for a little money, which at other times, and places, the same men, would not have done, for any earthly treasure? But there, is the kingdom where all vice reigns; especially Avarice, and Anger.  
6 Lusi, vici, gaudio; I have played, I have won, and now I rejoice: Oh impure play, oh damnable gain: oh vain joy.  
7 Let this suffice; that all gladness in our own hurt, is madness; all joy in the same, mere folly. Omne de suo malo gaudium, stultum est.   

stage-plays and Players.  
Player's move me to laugh; but what do you move them to? How often hath the Player laughed in his sleeve at his best spectator, for laughing at him? how often musing at the madness of his admyrers, hath he feigned that, whereby, he hath falsely pleased them, and truly pleased himself?  
2 He that entertains Players, hath whereat to laugh, and as heartily to be laughed at, yea, and whereby, to be eaten up. Qui te rideant, & rodant.  
3 It is a consequent; that who finds taste in what's ill, is ever ignorant in that's good; nor in truth, can they be acquainted with noble actions, that are taken with vile, and base pleasures.  
4 Who delights to see Plays, delights to see that, which can neither be honestly shown, nor honestly seen, and hard it is to say, whether the Actor, or spectator be more infamous; the Stage, or the Stews, the one being drawn with beggary, the other with vanity.  
5 Many, whom Nature had framed gentle, and mild, Plays have made fierce, and cruel: man's mind prone to vice, should rather be bridled, then urged; for though it be left to itself, it hardly stays, but being driven, it runs headlong, after the old Age, They must needs go, whom the Devil drives.  
6 Many mischiefs are conveyed by the eats, but many more by the eyes; for at the eyes, as at two open windows, Death breaks in with violence, to the soul; The memory takes no impression so powerfully, as by the eyes; or ears often, and lightly let in, and let out again; but what we see, (unless we see unwillingly) sticketh fast: whether then do you go? or what fury hales you on to Plays? where you may be pleased for an hour, and displeased for ever; where you shall see that once, which a thousand times, you will wish, you had never seen.  
7 The Fame, and reputation of women, have been left, and lost at public spectacles, and Plays; many have returned bold, and wanton from them; many, and many again doubtful, and wavering: But chaster, and soberer than they went, none, Acies Histrionum, est sicut Muscarun, quae unctum comitantur, siccumque destituant.   

Wisdom, Fortune, Folly.  
Wisdom, and Fortune, rarely agree well together.  
2 Fortune tells you, you are wise because you are wealthy; and makes you bold to say so: oh but hear, & believe Reason; if it were so indeed, you would never say so.  
3 Things would go well, if there were as many wise men, as professors of wisdom.  
4 The first degree of a fool, is to think himself wise; the next, to say so.  
5 Not to wish for that we cannot have, but well to use what we have, is true wisdom: the first is common, the latter rare. 
Sapientia, bonorum rector est, malorum victor.  
Facere docet philosophia, non dicere.    

Vicinity, and Enmity.  
IT is commonly seen, that where is nearest vicinity of houses, there is farthest distance of hearts: Near neighbours, are seldom free from jars, and quarrels.  
2 Many, will impute their own faults to their neighbour; so easily they can see, so exactly discuss, and severely censure their Neighbours defects; but (alas) their own, they judge, examine, and behold with the eyes of favour & pity.  
3. The more Enemies, the more cause to be aware, and better known; for how many worthies, had slept out their lives in obscurity, had they not been awaked by Enmity? Bias bids so love our friends, as they may become our foes, which council, though allowed by many, I like not; for it is the true bane of friendship. Therefore, in my hatred, I had rather think of love, then in my love think of hatred; I will not love so, as I may hate; but if I hate, it shall be so, as I may love again. Nulla Necessitudo est, qua non odijs esse possit infecta; sola Amicitia sincera, mali huius ignare est: nec magis odiosus Amicus, quam Amor etiam odiosus.   

Piety to Parents.  
THe father's hardness, hath often proved the sons happiness; his tenderness, the others destruction.  
2. If you endure a hard father now, remember the hard son, he hath suffered of you before.  
3 There is no cause of a hard sons complaint, against his hard father; for hard metals are sooner mollified by their like; and many times, tender-handed Chirurgeons leave the Fouler scars:  
4 Fatherly frowns are lawfully excused by zeal, by Care, by fear, by age.  
5 Of our Parents, we must ever make honourable mention, or none at all.  
6. I must never judge of my father, but rather be judged by him, as the secondary Author of my being: and if he be not capable of true praise, I will reverence him with comely silence.  
7. There is no power on earth more just, then that of the father over the son; nor any service more honest, and due, then that of the son to the father.  
8 If my father be yet living, I will serve, and attend him with duty, and diligence; for an old Father, is a dying Comfort.  
9 My father being old, I had not need to be idle: therefore, I will be busy in gathering the last fruits of him, as of a falling tree: I will always be as near him as I can, I will be desirous to see him; as one ready to take his leave of me, and more desirous to hear him: his last words will I lay up in the Closet of my heart: They will help to defend me, in the desert of this world, for when I would have his council, I shall seek him, and not find him at home.  
10 If my father be impotent, and decrepit, I will tender unto him the last offices of piety, and service; for if I omit them now, they will upbraid me hereafter.  
11 The Father's love is great, the Mother's vehement: both such, and so great as scarce any Child's can be equal. Nihil tam suum cuique est, quam filius Pat●i, nihil cuique in digntus eripitur.   
FINIS.