The Ruinous fall of Prodigality: with the notable examples of the best aprooved authors which hath been written of the same. Newly set forth by john Carr.  TIMOTHI. 6 CHAP 1. Epistle. 
¶ Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God.  
¶ Imprinted at London in Fleetstreet, by William How: for Henry Kirkham ANNO. 1573.   

To my very especial and sinuler good friend, master ●dmond young, Gentleman: Student of the Law. john Car, wisheth continual health, and prosperity, to the pleasure of God.  
CONSIDERING with myself, how greatly we are bound, to tender thanks unto God, for the great benefits, which he hath bestowed upon us: which benefits are infinite, and we are not able to yield unto him, praise, honour and glory, so much as he deserveth, which thing I did well perpend, therefore I thought it meet to practise my pen, in the exercise of the little talon which God hath lent unto me: to the augmenting of Virtue, and to abrogate vice, for I was moved to divulgate, or set forth this simple work, according to my literature, as far as my capacity was able to compass. For I being wholly drowned, in the Lake of ignorance, had nothing more precious, to present unto you, but this the pattern of my simplicity, which God hath lent unto me. I was the much more emboldened, to dedicated this simple work unto you, sith that I have known your zealous affection, which yet you have ever borne, to the increase of learning, and that your study hath ever been priest, to search and look for the preservation of the same. And moreover because that I had a good hope and affection, that you would as well esteem of this my simple work, being the first fruits of my labour, as though it were a great deal more better. And according as I perceive and understand how that you do take this simple work being presented unto you, it will animate and encourage me, to employ my study, more than yet I have done hitherto. And although that I want the flowers of rhetoric, to beutyfis and set forth this simple work, yet I shall desire ye, as I have done before, to accept it: and if that any fault you find there in, I shall desire ye; to ostend your favour so much, that I may have entelligence of it, for I will ever more submit myself, to the counsel of the learned: and further more, I shall desire ye, not think the worst of it, for I will not, nor mean not to teach any man, how and after what sort, he shall behave himself, in any respect. For I myself, have as much need of teaching, as he that hath most, but I will always stand under the correction of the learned. Thus hoping that you will accept this my travail and good will, according to your accustomed courtesy, and be a patron, in the defence of this my work and to gratify your courtesy, I will show myself frendable towards you, and now I am loath to trouble ye, with any▪ more circumstance, but wishing God to preserve you in health, wealth, and felicity, to his blessed will and pleasure.  
Amen.  
Your friend to his poor power john Carr.   

Another to the same, in commendation of Learning.  

NO kind of ground so barren is,  
but that by labour may  
Be brought to bring forth fruitful vines  
the Poets so do say.  
Even so no mind or memory,  
that is so dull to learn:  
By practise often in the end  
he wisdom may deserve.  
For as the water drops in time  
doth pierce the stone so hard:  
Even so doth learning pierce the mind,  
to it to have regard:  
For what is he that learned is,  
and therein doth delight:  
That will not to the simple fool,  
and weak wits this recite?  
That learning passeth massy Gold,  
and perfect precious stone:  
And requisite it is for to  
be had of every one.  
what would king Croesus mounts of gold  
prevail where learning wants?  
Not fruits of wealth doth spring, but of  
learning like olive plants.  
The golden waves of Pactolus,  
which Midas plague did purge,  
Inferior is to learned lore,  
for wealth to vice doth urge.  
And learning men to virtue brings  
and perfect souls doth make,  
Therefore his good will do accept,  
which pend this for thy sake.   
FINIS.  
I C.   

To the Readers.  
THE STATE OF the world is so good (gentle Reader,) that Iniquity hath got the upper hand of Truth and Honest dealing: and Iniquity doth flourish now so much in the world, that all the preaching and teaching that now is uttered, by the preachers of the word of God, cannot persuade the people from wickedness, but still they persist in their malignity: which thing I perfectly view and behold, and do pray to God continually that it might be amended, and according unto my bounden duty, I have employed my study to the augmenting of virtue, and to the overthrow of vice. In searching forth of worthy histories, which are worthy to be had in memory: unto the end, that those which do read and behold them, and see the end of such wicked living, they may refrain from it. And because that now the most part of the world is given unto Pride and Prodigality, I have here to the edification written and set forth the ruinous fall of Prodigality, with notable examples of Histories of the best approved authors which have written of the same: In deed I have paste over many histories, the which I might well have treated of, but for brevities sake I have refrained them, and brought in divers others, which oblivion would have blotted out of memory: and if that therein thou dost find any faults, do not stand carping on it, but lightly pass them over, and say thou seest them not then of the learned sort, thou shalt always be commended: for in deed I want the knowledge of Tertullian for Retho rike, & the tongue of Mercury, to paint forth eloquence, and therefore I am in doubt, that thou wilt not accept this my simple travel, and take it in good part, for I have done it for the profit of my native Country, to the augmenting of the glory of God, and so I crave thee to accept it, farewell in CHRIST.  
Yours to his power john Carr.   

Against all carpers and find faults.  

THou carping Momus hold thy peace,  
thy taunting words refrain:  
I know thy spite is prove to speak,  
each work for to disdain.   

The learned rout commends the thing,  
and doth it well accept:  
But thou whose tongue doth never lie  
doth faultless things object.   

And Zoilus, thou whose mouth stands ope,  
thy carping words to sound:  
Against each thing, the shame to thee,  
in th'end will sure redound.   

Thou spits thy spite, when one thou seest  
a piece of work hath framed:  
Thy heart doth think, thy tongue doth carp,  
and wouldst have him defamed.   

In spite of thee thou Momus thou,  
and Zoilus in like case:  
The author of this work again,  
his slender quill will trace.   
FINIS.  
I C.   

E. Y.  

Your name dear friend  
in few lines have I written here,  
Them ponder well  
and in your mind them ever bear.   

Embrace virtue,  
Delight in the truth.  
Make no discord,  
Obey God,  
Never do wrong,  
Deal justly.   

Yield to the truth,  
Opresle not the poor.  
nourish the needy,  
give good council,  
Incline to God's word.    

The fall of Prodigality.  
NOTHING DOTH seem so commodious to the life of man, as to consider and imitate, this present state of the world. For if every man would▪ call to remembrance, how, and after what sort, each kind of state doth live, & revolve with himself, the works of the Almighty, which is so magnanimous, then shall he perceive, if that man leadeth his life agreeable unto the word of God, and especially those that are learned, which have the knowledge of the truth, and can understand the doctrine that is contained in the mysteries of the scriptures: they in mine opinion should be the followers, most chiefly of the same: But I am of the opinion of S. Augustine, which saith, though that the learned rout, do read and see the way to salvation, yet I think (saith he) that those which are unlearned, will be there before them: for in deed I say so myself, that it is an easy matter for a horseman to ride to Rome sooner than 
Horsemen are swifter than footmen.  he the which doth god a foot: by which I do mean, that those the which are learned, should sooner obtain the kingdom of God, than the ignorant can do: and they may rather follow the way of virtue, because they do behold, the enormity, that ensueth to those that do break, or stray from that way of virtue, and run into the horrible and loathsome way of wickedness, as many do at this present time, for I see daily that nature doth grow, more perverse than other: for those, which a man will esteem to be most civil, are most riotous, and those the which are thought to be most prodigal or riotous, are by their exterior or outward appearance most full of civility, whereby one is not able to say that he doth know a perfect man of living, the which is a thing to be wondered at, considering the great learning that flows at this day, more than ever it did, and the Gospel is truly preached, yet the state of the world, is grown to such malignity, as though that we had no teaching nor preaching, for it was never more covetous, nor the people were never more edicted unto riotousness: for he which is a man but of a mean estate, will brag of his gentility, yea, and keep company with those the which hath substance and wealth, because that he will not be counted an inferior unto them. Moore whoredom, filthy fornication, was never used, since the first original, more dissimulation, never was hard of nor seen? What more should I say, sith the state of all things doth decay: and the world was never more full of impiety. And what is the cause of this? I will according to my simple knowledge, reveal unto you. You see, daily with your eyes, that every man, if that he be of any reputation, he will stand in the same, yea, and rather than he will loose any part of his reputation, he will boast of the same, to make men believe, that is ignorant of his state, that he is some Frankelin, or some Gentleman borne, than he to uphold his state, will seem to be a roisting gamester, at Dice or at tables, or at Cards, the which if he use any thing long, will make his reputation fall, and consume his substance, though it be but small, than he must be driven of mere necessity, to go borrow money of some of his familiar acquaintance: and when he hath borrowed the same money, he will never rest till the dice have left none, and thus he will and must make shift to maintain his gaming: Now the time draws on, that he must pay his creditor the money which he borrowed, and he hath it not to pay: then must he cell his lands or his goods to pay it, or else must go to prison, and because that he will not seem so to be defamed by imprisonment, he will cell that which is worth a hundred pound for four score, and thus he must do if he frequent himself in exercise of such unseemly gaming: then of force he must be constrained to make shift for money one way or other. Some will 
These are the common pactises of some at this day.  use a kind of dissimulation, to cloak matters covertly, and will cog and foist, and addulate a matter to gain by: and other some still go play the roystinge rovers, and watch quick corpses, when it were more meeter for them to be in their beds a sleep▪ and all because that they want that which they should have, to maintain their estates: Now if that he be a man of any reputation, and thus in superfluity have spent his substance, then will he crouch and creep to his friends, now if his friends perceive any grace or amendment in him, they will help him, and bestow their liberality on him, and then: if he again do fall, to the like vice, as he did before, they will seem to draw their favour from him, and so will clean reject him, and thus shall he be brought into misery. And again, if that one having substance, and spend it so superfluous, and hath no friends to help him, nor none to whom he may sew for any relief, them must he forsake his old companions, than his riotousness is turned into a most miserable state of penury: thus doth many at this present time decay, thus are they brought low, which looked so high. I would wish therefore each state to consider his calling, and to remember the inconvenience of superfluity: for what will a man do, when that he wanteth substance, which sometime had it? for when he considereth the state he hath been in, and revolve with himself his state present, it will be dolorous unto him, marry the nearest way to avoid the danger of this dolour, is: before to consider this which is chanced afterward, and think with himself, that if I do now spend riotously this substance which I have in my youth, I shall want the same in my age, therefore I will spare it, I will plead simplicity, I will not stand on my reputation, but yield unto the worst rather than give occasion of wrong, this will he do, the which doth not regard the pleasure of vain things: Now I do not write this unto you, pretending to allow covetousness to 
Covetousness is of th'author here rejected.  be exercised among such youths, as I do write of, but I do writ this to the intent that they should not spend that which they have, in superfluity, as in gaming, in gay apparel, in keeping 
Good exercises are here allowed.  of such company as are edicted unto riotousness. In frequenting such exercises as are not commendable: marry in deed I can not disallow some kind of exercises, which are wrought by the agility of the body, so that they be used with a mediocrity, not superfluous, nor upon bravery, to gain the name of a lively youth: and some other exercises I do discommend, because they are vicious. Now I will not seem to teach a man what exercise he shall use, for that will I refer to his own discrete mind: but I do show the enormity which ensueth to those, which frivolously do spend their time in vain pleasures of the world: as in delighttinge in Pride, which is the mother of all mischief, and in drunkenness: for when a man or woman is drunk, they are then edicted unto all mischief, and other vices beside, which I perceive that the world is given to, therefore I would wish that this may be a reformation for those the which have hitherto led their lives in such wickedness, and that they may henceforth, frame their minds to the imitating of virtuous exercise: & not to esteem the vain pleasures of this world, which is but a vale of misery, but I do believe it were as easy to turn the stone into the water, as to 'cause some of them to exterminate and cast of the use of such vices, for they are so rooted in them, that they can not part a sunder: But now to proceed further, let us see what worthy Histories the ancient Historiographers have left with us in learned books, touching the fall of Prodigality. 
Herodotus a Greek historiographer. Marcus Hwa was Dictator of Rome, one of the highest offices there.  I call to remembrance that Herodotus a writer of Histories, did pen in his Book, that sometime one Hwa was dictator of Rome, this Hwa having no more sons but only one, he was very careful for him, and loved him entirely, for as the story saith, that he did deck him up in costly array, the finest that might be gotten, and kept him at school: but he was so pampered and nuzzled up in worldly profanity, that he had rather mind on his Prodigality then on his Book, and would rather exercise himself in divers kinds of games, as dicing, carding, and other more, which ought not to be used, but rather to be rejected and so he continued the space of seven years, in which time he had consumed his father's substance, so much, that his father did seem to withdraw his great love and good will from him, and did keep him in so short, that he could not have the value of one penny, but his father would know how that it was bestowed. Now this youthful son, contrary unto his father's will, would privielye resort unto his old companions, whose companies before he frequented, and they gave him such council, that he would not seem no more to be kept in at his father's pleasure, but did show himself so obstinate, that all his friends hated him: it came to pass that his father died, and he possessed his lands and goods, & he through his companions enticement, was seduced from all virtuous trade and led his life in a most riotous rate, and consumed it clean: when all was gone, and had nothing left to maintain his former state, his old companions which before had frequented his company forsook him clean, and rather sought his destruction, then for his prosperity, and so in great misery, he went begging his bread, and at last, fell to robbing, and so was taken, and according to the law suffered death: O what availed Fortune which to him was incomparable? for where that he had wealth and substance, was very well esteemed and beloved among the Senators of Rome for his father's sake, now was he thorough riotous Prodigality, brought to utter destruction: the like in these our days we may behold with our eyes, for a noumbre there be of such children, which do include vice, and abrogate virtue, and all because that they are edicted unto Prodigality, which is repugnant unto virtue, as their exterior operations doth manifestly ostend, 
Do no more then your ability is able to reach.  for where the mind is given to play prodigal parts, and desirous to go brave and to keep company with roisters, to be frank in expenses, to be free in liberality, more than his ability is able to uphold, for I count him a very innocent, that will put his hand further than his sleeve will reach, and to brag or boast of his gentility, all these vices doth derogate virtue, but I must confess that liberality proceedeth of a gentle heart, as when he doth give some thing for a recompense, for gentleness or profit, which he hath found: but yet it may digress from the bounds of virtue. In rewarding excescively, or in prodigal expenses, or on other things inconvenient, of small importance, in deed I must say, that such errogation, is not worthy to be counted the name of liberality, but a thing done on a bravery: In prodigal promptness, is a singular sign, that the author thereof, is rather given to prodigality, then to civil demeanour: Now let us see farther, how they which have used prodigality, are come to utter desolation. Iolas a lusty youth, 
Iolas born in Athens. a worthy example.  dwelling in Athens, at a festival day, which the Athenians used to celebrated he to honour the Feast, bestowed ten thousand pound in apparel for himself, 
They did celebrated to Diana, the Gods of chastity  and twenty men, which he had hired to wait upon him as that day: he was so richly decked in costly robes, that every man wondered at him, and did stand in an admiration with them selves, how that he was able to devise so rich garments to be made, but the mind which is edicted unto vice, or prodigal actions, nothing to suffice his mind, is to hard or difficult for him to devise or invent: He being thus decked, in such costly array, did glory in himself, and perceived that the people did wonder at his great expenses and cost in apparel, did ever after continually, wear the same, and still maintained it, as long as his money did last: In the end to conclude short, he had neither money, goods, nor lands, but was glad to set his feet under other men's tables, and because he could not have his will as he was wont to have, he fell to shifting other ways, and kept company with whores and because that these harlots had rob a gentle man, they were taken, and Iolas with them in their company, 
Take heed of this example.  and so was prisoned, where in he died miserably. Thus ye see, what the end of his proud prodygalitie came unto: truely the end of it is little better, for if every youth or young man, would consider this, and revolve with himself, the imminent danger that on prodigality doth proceed, they would abandon themselves from it: but he that is naturally disposed, to be prodigal, cannot be civil: In deed I must confess, that it is seldom seen that a young man should be civil, till he come to xxiiii years of age, or there about: in deed than he grows to some stature, and by wisdom▪ is led to be 
Bambes' king of Navarre's brother. Xenophon  civil: I had almost forgotten Bambes, which was the king of Navarre's brother, how prodigally he did live, Xenophon maketh mention: for he would use to have change of apparel, iiij. times aday, and he did glory in it, in so much that he would never have respect to think on the common wealth: the end of it was this, he was oppressed with wars, by the Hungarians, and was taken prisoner, and could not be ransomed, without great substance, he was clad in a rich armour, and set in a peyre of scales or balance, and he was weighed ten times in pure massy gold, which much enpoverished his treasury, that when he came to his kingdom he had but small substance, and because he could not have his pleasure of wealth, as he was wont to have, did ertorte his commonalty, and they seeing 
Rebellion against a prodigal king.  themselves ertorted, to maintain his prodigality, rebelled against him, and slew him, thus alway the prodigal people do come▪ to destruction for oftentimes we see, that he the which doth exalt himself, is brought low, and he the which doth humble himself, is exalted: but we may perceius plainly, that at this day there is few of our young youths, or else gentle men (as ye would term them) that will enter into a path, which leadeth unto humility, but rather will of himself be so obstinate, that he will not force, friend nor foe, but wilfully run astray▪ from the virtuous imitation, which he ought to practice, and if his friends or his parents, do tell him of the same, than he is straight at defiance with them, and thereby he neglecteth his dewetie towards them, which in the twenty of Exod. we are commanded 
Exodus.  of God to keep, saying, Honour thy father and thy mother, etc. but though prodigal child forceth not that, but will rather show himself obstinate against them, than dotheyr commandments, which now in these our days, to our lamentable reproach, is to much seen and proved by experience. Children more disobedient to parents, I think was never seen: children and young men, more edicted unto Pride, and Prodigality, I judge in mine opinion, was never hard of, children more subtle and crafty then are now in these our days, I have not hard of, for now the young teacheth the old, the young correcteth the old, the young seeketh for the superiority of the old, the which is contrary unto duty, for though he be never so poor, nor never so in misery, if he be old, those which are young for the honour of their age, ought for to yield reverence unto them, and not stoutly to stand at defiance against them: for we must honour age, in hope that we ourselves shall be old: but we may perceive that a great number do stray from the same perfect path of virtue, as the xlij, children did, which mocked Heliseus, 
4. Reg. 2.  after the ascension of his master Helias. Then Heliseus turned again, and cursed the Children, then immediately two she bears came out of the wood and devoured them, this example I do bring in, in this place, because I perceive that the world is at this stay that children being brought up and nuzzled in wickedness, when they come to age, they will not seem to show any obedience to their parents, but seek to have their own wills, whereby they fall from virtue unto vice, and so advance themselves even to the top of the prodigal port: than there they set forth themselves in their bravery, and there they vaunt and brag of their reputation, the which God knows, is but very base, yet they set a good face on the matter, and will not loose it for boasting, and as I call to remembrance the like example I did found in the works of Maturia, a Roman writer, that 
Maturiae a Roman writer dwelling in Verona  at the City of Verona in italy, there was a poor man which went begging of his bread, for want of any other relevement, and when he came within half a league of the City, there was two little boys playing together, which kept sheep out of the corn, and this old man came by, and they seeing him, they left their play, and railed upon him, and threw stones at him, and with dirt and mud they sore misused him, than the old man said, take head children, that you do not reap such fruit, as your seed which you sow, bringeth forth: Then those two children left the old man, and fell to wrestling together, hard by a stinking pit of mud 〈◊〉 〈◊〉 it chanced that the two boys fell therein both together, one having hold of the other: and they being in, could not obtain no rescue, but there were drowned. Thus they which will seem to despise age, otherwise then duty doth bind them, we may perceive do come to a miserable end, Now whether it was for want of wit that they did despise him, or whether it was upon their own voluntary will, in a bravery upon prodigality, I cannot rightly say: but we may see at this day, that youth is wilful, and often times will do such deeds which doth not become them, and again, many of their parents are so fond over them, that they will not give correction, but rather give occasion to prompt them in it: which when they come to age, they cannot refrain it, but must needs put in ure his former practice: This is an other cause that many fall to predigalitie, and include vice, and exclude virtue, whereby their deed is worthy of no landable report, but perpetual infamy: for experience doth inform us, that always the doings of the prodigal wight is wicked, and that the end of it is misery: as for example.  
julius Caesar that worthy conquer our 
julius Caesar.  was so radicate in Pride and prodigality, that he thought himself not terrestrial and mortal, but in a manner immortal, & Celestial, whereby he refrained the company of his men, and made a decree that none should come to him uncalled, in so much, that in tract of time his nobles envied him for his presumption, and specially Marcus Brutus, whereby his life was often in danger, 
Marcus Brutus some say was julius Caesar's son a bastard borne.  for they pretended to slay him: but there was one which knew of the conspiracy, and he bore such good will to Caesar, that he thought to give him knowledge of it, that he might prevent them. He then wrote the fame of the conspiracy in a bill, and the same day that julius Caesar should go to the council house, he presumed contrary unto the kings commandment, to come to his presence, and delivered the bill to him, but he being proud, did not regard the person that gave it him nor yet esteemed the bill: but in a rage threw it away, and denied to read it, and the same time he was slain, by Marcus Brutus, and more of the confederacy, which were appointed.  
O end most miserable, which was reaped unto him, thorough his prodigal presumption, for if he had not been puffed up with Pride, he would have esteemed the man that wrote the bill to give him intelligence of it, but he being addicted to glory in himself, did not regard nor fear the imminent danger, that haply should ensue, to reward him for his presumption, for the end of it is ever little better. Therefore I would wish all those the which do hear, and those the which do read, this book, to imitate and revolve with themselves, that Pride in th'end hath ever a fall, as for example.  
Dionise the king of Scicill, was expulsed 
Dionysius.  out of his Country, for his intolerable Pride, and was feign to keep a grammar school in Italy, and so lived begging for his bread: and truly these Histories which I do here recite, may give occasion unto us, to dirrogate the horrible sin of Pride: for nothing can offend God so sore, as a haughty heart, and a proud presumptuous mind: for I remember an old proverb: A proud heart and a beggar's purse, can never agreed. He that is of small habillitie, will think himself check mate, with those the which are of a greater reputation: yet he will think himself, that his reputation is coequal unto his, Thus are many in these days addicted unto pride and prodigality, and will never seem to show themselves, humble and lowly, but look stout and lusty, as though that there were none equal to them.  
Perses king of Macedonia, was for 
Perses.  his execrable Pride, envied and hated of all his kindred, and they caused him to be taken prisoner, by Paulus Emilius whom the said Perses did war against, and he was bound and led prisoner, yet his Pride was so intolerable and odious to his nobility, that his own son was afterward constrained, destitute of friends, to become a smith, and so lived in misery.  
Lo here we see, that pride and prodigality, doth in the end bring man to utter desolation, and not only him, but his posterity, and doth thereby get perpetual shame and reproach, and doth reap hate and disdain of his friends, and so in the end, comes to misery, as these examples doth teach us.  
Tarquin was the last king of the 
Tarquin, father to him that ravished Lucrece.  romans, and his Pride was more cause of his exile and banishment, them for the cause that his son ravished Lucretia, wife to Colatinus. In deed the ravishing of Lucretia was a means whereby they might find a claw against him, as thereby they did in deed and so they expulsed him from all kingly authority, and never after had king but were governed by consuls: and so they remain at this day: thus we may behold and see, that evermore the prodigal man is odious to his country, and that he can obtain no favour nor friendship at his friends hands: but shame and disdain, for the original 
Genesis. 4,  of pride came by Cain, when he disdained Abel, because god accepted his brother Abel's sacrifice, more better than his, and the end of Cain was misery, and so is the end of all prodigal people.  
The lord Morton of Dover in England 
Morton of England. a right good example.  was a very proud and prodigal man, and delighted much the company of roisters, the which in the end did torn to his inconvenience, as I will here recite: He commonly frequented the gaming houses, and did game and spend much, and when that he had so continued, the space of one or two years, his wealth began to fail him, than he came to an abbot (it was the abbot of Malmsbury, as far as I could remember by the story) and to this abbot he made his moan, and did show the cause how, and after what fort his substance was consumed: then 
A good answer to him.  the abbot said unto him, go thy ways thither again, & look where thou didst spend a shilling now spend twain, alas quoth he I have it not to spend: then said the abbot you might have told me this when you had it, and not now when it is gone, I have no other answer to make unto you. Then Morton departed with a heavy heart, and came to the house wherein he had spent his substance, and finding one of his mates there that had won his money, and had been a procurer of him to spend, when he saw him, his heart was freight with care: remembering the state he was in, and the state of the time present did with his sword run him throw, and so slew him, and then he sat down and wept bitterly, and for sorrow slew himself. Lo see his miserable end, this history I found written in an old book in Westminster abbey, which book was written by a Monk of the same abbey: I think that this story seems to be true, for what care will sooner pierce a man's heart, then when once he hath obtained the wealth of the world, and afterward fall to misery, as the Sacred scriptures doth 
Luke. 15.  teach us there of the prodigal child, which spent his portion in riotousenesse, and was never careful for to keep and save the same, to the intent that he might, obtain the pleasure of it an other day, but riotously wasted it, what was his end? the Scriptures do ostend, he was feign to eat among swine.  
O miserable state: yet in the end he repented, and came home to his father again, who received him very lovingly, and did more rejoice in him, than he did in his son, which did not in such cause offend. Thus you may see always that prodigality doth consume wealth, good name, and fame, it abateth honour, it disgraceth a man's credit, it causeth hate of friends, and reap the loss of favour, yea, and more 
God's displeasure is worst of all  than this, it draweth the displeasure of God towards us, and maketh many things dear which would be plenty, it causeth men to serve from God, it reapeth to them perpetual damnation, for the proud hearted man mindeth nothing, but his pride: the covetous man mindeth nothing but his wealth. I compare Pride and Covetousness together, because of all vices that is, and are used, none do more resemble one an other, than these two. For he that is proud, is always covetous and greedy for to obtain wealth, to maintain it, the covetous man is proud in his heart, though he do not show it, exteriorly, or outwardly, but because that I have treated of Pride and Prodigality hitherto, I will leave of to speak of other vices, but touch them a little as occasion serveth me, but if I had a thousand tongues to speak withal, and a voice as loud as brass, I could not utter the vices which ought to be spoken of, to the reproach of such as use them at this day: but forth I will proceed as I have begun, touching the fall of Prodigality.  
I found certain verces written by Lampridius in latten, I have englished them, somewhat effectually for my purpose: though I have not placed them in order as they were in latten.  

¶ LAMPRIDIUS.  
When youth begins to run the wanton race, which vain desire provoketh to ensue:  
Then vice to rest in him will find a place, and 'cause him stray to be of virtuous crew,  
Pride first provokes him so for to ensue▪ Then other vices follows fast by heaps apace  
And so doth man procure to run his wicked race.   
Likewise the same Lampridius, doth show what damage ensueth to those that are prodigal, and more over he there doth write, of what disposition or nature he is of, that is given to prodigality: but in the end he concludes that Pride and Prodigality, is the destruction of all those that useth it.  
In deed I must and will commend cleanliness and comeliness of apparel, used with a mediocrity, for it is to be abhorred to have too sumptuous apparel, to flaunt it in bravery, and not able to maintain it, neither ought it to be too simple and poor: but in a means modesty, which is best convenient for profit and honesty. It is not meet to see a beggar wear a rich rob: nor it is not decent for a magistrate to wear a patched gown: but I would wish, that every man according to his calling, would use the garments most meetest for him: In deed comely garments importeth the majesty of a man, and sumptuous garments not meet for his estate, disgraceth his audacity. For what need a ring of gold in a swine's snout, sure it is not comely nor decent, but contrary unto wisdom?  
Homer writeth of Ulysses, that when 
Ulysses in Homer is created at large.  his ships, & almost all his men, were after long tossing on the seas, near hand perished, he was driven on land where Alcinous reigned as king, among the nations of Pheacas, and this Alcinous harboured Ulysses and his men and gave him good entertainment, for he was very bore without apparel, and Nausicaa daughter to Alcinous sent a mantle to Ulysses, which when that he had it on, he represented a wonderful Audacity and countenance of Majesty, whereby that Alcinous, said: I would that Ulysses would take my daughter Nausicaa to wife. And in deed apparel meet for his state, which weareth it, it is a perfit and pure thing to set forth himself: but if he wear garments and attire not meet for his ability, it imbaceth his grace & gesture, therefore I say, let him always that thinketh to live in the law of God, and in the fear of him, not to desire other apparel, then with a mediocrity, which is decente for him, for in excess of apparel ensueth much inconvenience, as I have written before in this book: but now to conclude, I do pass over many worthy histories, which hath been tossed in the brains of sundry authors, the which were excellent good, to be treated of, but I have been somewhat tedious in this my simple work, and therefore I think it meet now to make an end, therefore these things which I have rehearsed, touching the fall of Prodigality, aught of all estates to be had in memory, and perfectly pondered, and be vigilant that they fall not to the like vice, for the enormity of it, I have already recited. Now all ye readers and hearers, consider with yourselves that Prodigality is abhorred of God and man, and that we aught not to use it, therefore of you let it be rejected and trod under your feet. And all you parents which desire to have your children live in the fear of God, keep them so in youth, that in age they may obey you, and so shall you gain the favour of God and man, and be heirs of the kingdom of Heaven, where the Lord jesus doth reign in his celestial glory, to whom be all honour and glory, for ever and ever. Amen.  
FINIS.  
I Carr.   

 

   

Imprinted at London, in Fletstreete, by William How: for Henry Kirckham, at the sign of the black Boy, at the little North door of Paul's. 1573.