ADVICE to a DAUGHTER. In opposition to the ADVICE to a son. OR Directions for your better Conduct through the various and most important Encounters of this life.  
Under these general Heads, 

I. STUDIES, &c.  
II. LOVE and MARRIAGE.  
III. travel.  
iv. GOVERNMENT.  
V. RELIGION.  
Conclusion.    
By Eugenius Theodidactus.  
LONDON. Printed by J. Moxon, for Francis Cossinet, at the Golden Anchor in Tower Street, at Mincheon lane end. 1658.   

To the Excellently accomplished Gentleman, Mr. CHARLES Bruton, citizen, and merchant Adventurer of London, &c.  
Much Honoured SIR.  
I Here trouble you with a short discourse; It is no Laboured piece, and indeed no fit Present; But I beg your acceptance. The first time I ever saw the Advice to a Son, was the last day of Hillary Term; I read it, and found it full of bitterness against Women; And indeed they were shamefully Wronged and Abused. I shoved up this Answer in sixteen days, for your spare hours; in which you may ma●● yourself Merry● fur it was born this last V●cation, when I did not so much Labour, as Play. I found him a Nameless overworn wittol, that five times before I espied him, had adulterated the Press, and abused Ladies and Gentlewomen; And no Man durst answer him: for so he reported. I will see what, and who, this diseased Maccabee is; This (as yet) unconquered enemy of Women; and defy him: and prove his discourse, and hard censure of Ladies and Gentlewomen like the blasts of Rams horns before the walls of Jericho; that throws down the Reputation of Ladies at one utterance.  
I know you are Great; but yet there is a better title, you are Good. I might have fixed this piece to a pinnacle, made the Dedication High; But to what purpose? Greatness is a thing I cannot admire in others; because I desire it not in myself: It is a proud folly, a Ceremonious Fancy: There is nothing necessary in it: for most men live without it: And I may not apply to that which my Reason declines, as well as my Fortune. The truth is, I know no use of Hooghen Mooghens, and Tituladoes: if they are in a humour to give, I am no beggar to receive: I look not for any thing, Sir, but what the Learned are enriched withal, Judgement and candour: you are a true friend to both, and to my third self. And for my present boldness, you may thank yourself; you taught me this familiarity, and you may see what unprofitable affections you have purchased. I propose nothing for your instruction; Nature hath done her part; and I would make you my Judge, not my pupil: if therefore amongst your serious and more dear Retirements, you can allow this trifle but some few minutes, and think them not lost; you will perfect my ambition, you will place me (Sir) at my full height; and though it were like that of Statius amongst Gods and Stars; I shall quickly find the Earth again, and with the least opportunity present myself,  
SIR, Your most humble Servant. Eugenius Theodidactus: March 26. 1658.   

To the Book, and Reader.  
ANd now my Book, let it not stop thy flight,  
That thy just Author is not Lord or Knight.  
I can define myself, and have the Art  
Still to present one face, and still one heart.  
But for nine years some great Ones cannot see  
What they have been, nor know they what to be.  
What though I have no Rattle to my name?  
Dost hold a Simple Honesty no Fame?  
Or art thou such a stranger to the Time,  
Thou canst not know my Fortune from my Crime?  
Go forth, and fear not: some will gladly be  
Thy Learned friends, whom I did never see.  
Nor shouldst thou fear thy welcome, thy small Price  
Cannot undo 'em, though they pay Excise.  
Thy Bulks not great; it will not much distress  
Their Empty Pockets, but their Studies dress.  
thou'rt no Galeon, as books of burden be,  
Which cannot ride but in a Library:  
thou'rt a fine thing, and little: it may chance  
Ladies will buy thee for a new Romance:  
And this perhaps may sometimes move their Laughter  
That thou art called Advice unto a Daughter.  
Oh how I'll envy Thee! when thou art spread  
In the bright sunshine of their eyes, and read  
With breath of Amber, Lips of Rose, that Lend  
Perfumes unto thy leaves, shall never spend.  
When from their white hands they shall let thee fall  
Into their bosom, (which I may not call  
Aught of Misfortune) thou dost drop to rest.  
In a more pleasing place, and art more blessed  
There, in some silken soft fold thou shalt lie  
Hid like their Love, or thy own allegory.  
Nor shouldst thou grieve thy Language is not fine,  
For sixteen days hath made this Book of mine.  
I could have voy●'d thee forth in such a Dress  
The Spring had been a slut to thy express;  
Such as might file the rude unpolished Age,  
And fix the Readers Soul to every Page.  
But I have used a course and homely strain,  
Because it suits with Truth, which should be plain.  
Last, my dear Book, if Readers Look on thee  
As on three Suns, or some great prodigy;  
And swear to a full point, I do deride  
All other Sects, to publish my own pride.  
Tell such they lie. And since they love not thee,  
Bid them go Learn some High-shoe heresy.  
Nature is not so simple but she can  
Procure a solid Reverence from Man:  
Nor is my Pen so lightly plumed that I  
Should serve Ambition with her Majesty.  
'tis womens' virtue I do tell abroad,  
For Women-Angels are sent us from the Lord.  
This Truth makes me Come forth, and having writ  
This her short Scaence, I would not stifle it;  
For I have called it child, and I had rather  
See 't torn by them, then strangled by the Father.  
E. I.   

To his Daughter.  
Daughter,  
I Have forborn to set your name on the fore head of these Aphorisms; not that I am ashamed either of them, or you: but because your Enemy and his Son, have done so before me. And such old men as these I accept against, as a generation of decrepit and withered understandings: People whose Minds, could they be looked into, would prove infinitely more monstrous than their Bodies; and such as like monkeys, having either gnawed away or lost their tails, read Lectures and Advices to young ones to cut theirs too.  
First, we give to all the virtues the habits and visages of Women: and of all the virtue's Truth is the best; (for Truth is the mother of Justice, and Justice (they say) comprehends them all: Yet she is naked, though she love the public, and hate Corners: And is it not very fit that all the Sex should imitate such an excellent Pattern and Mistress? In this light humour I am in, I think we can do no greater right to Women, then to bring them to be Judged by one rule. And since every Woman Judges herself the fairest; she that would be backward to this arbitrament, would be diffident of herself; and consequently a Rennegade from her Sex.  
Next, take care of the subtle devices of Men: and consider their designs, which may be more Loving to your Portion, than your Person: All people having not the same Conceptions of beauty; which is as hateful to an Ethiopian, as Black is to us: not considering that Women unclothed are all alike; and the Conceptions about the harmony and measures of her Body differ not.  
Yet I advise you not to follow the example of a Princess appearing in a Lawn smock, to be viewed by ambassadors, as towards a Marriage● said, she would put off that too, if there were any necessity. But custom hath made clothes decent. The deeds of our Ancestors, are not to be slighted; for they left them for our example; and used in their days abundance of cheaper artificial Ornaments, from shells, Feathers, and Stones. Behold the Sun and Moon, and all the Glorious Batalia of Heaven; and they appear as the Great God and Nature made them; to which God and Nature, I am Servant and Secretary.  
This will not produce such infinite provocations and incitements to lust as the Advice to a Son fondly conceives. But I say not. For I dare say, that what by Painting, what by the Looseness and Change of Garments, what by these gaudy inventions of dressings, that flexure and fracture of gate, the deformity is hidden: unless to a very nice eye, there is much more fuel added, then if all went with no more Mantles, scarves, Gowns, and Hoods, than Nature thrust them into the World with, viz. Hair hanging loosely down, or else carelessly gathered up in a Fillet; and perhaps some little kind of Cover, that might restrain, the virginal flower, from being too much gazed at, and blown upon. Follow not (Daughter) their fashion that uncover the parts of their chiefest Beauty, as their Face, Neck, Breasts and Hand, as the Index to the more secret object; which without a sign may be by the guide of human Nature sound out: So that Women do endeavour in part to break that restraint which bides the rest of their Glory, and to set forth their delicate Dresses, plaited and weaved with such variety, their Ivory Necks, their Harmonious Faces, their milky Spherical Breasts, and their Melting Hands: my advice is to show All, or Nothing. Daughter though some Crazy ignorant old Welsh owen's, with powder dried bones, fit to be burnt, with diseases, hath endeavoured to deceive you from the same Species, with Men; and one madder than they, deny you Souls; and so have many others: yet when we shall oppose Holy Scripture, which makes Man the Consummation of the Creation; and you the Consummation of Man: if I should but instance those particular indulgencies of Nature which John Heydon reckons unto you, and those peculiar advantages of composition and understanding he ascribes to you; or if I should mention that of Eugenius Theodidactus, that friend to the Fraternity of the rosy Cross, and believed to be inspired, and so thought a rosy Crusian; he (I say) calls you Fountains and perfections of Goodness: Whom (Daughter) can we imagine to be so insensible as not to be presently touched with the delicate Composure and Symmetry of womens' Bodies? The sweetness and killing Languors of their eyes? The mestange and harmony of their Colours? The happiness and spirituality of their Countenance? The Charms and allurements of their mind? The Air and Command of their smiles? Men are merely rough cast, bristly, and made up of tough Materials: and if they approach any thing near Beauty, do so much degenerate from what they are.  
How general is the affection of old Men to Women? some I have known of three score to Marry girls of sixteen. Soloman was no fool; and it is well known, how your sex tempted him; that his power Commanded you to fulfil his desires. And I only advise you to wisdom and virtue. And if any Clumsy old doting wittol, blinded with Ignorance, and by his own woeful Experience shall protest against the Sufficiency of these, or any thing else I have written, or shall write for your better instructions, that may perhaps hereafter be made public; He wilfully goes about to council his Master; and adventures to make the Sun stand still; and to run another race. For your sake I set Pen to Paper, to teach you how to live; that to Die you need not fear.  
The World is full of deceit: trust not therefore the hot love of a Stranger: for if you will expose yourself to all, you are Slighted: and a Common Wife is hated.  
Beauty affords Contentment; Riches are means to cure a weak Estate: Honour illustrates all comes nigh it. If you Marry thus, you are happy; And then to find Worth, Carriage Gesture and Grace, in your choice, it perfects felicity.  
These things in this Book are written for your instruction; hoping you will excuse my faults; which through haste and other infirmity are Committed. A more leisure time may perfect what is here Charactered in Water Colours: And you may easily perceive, that I consulted not at all with advantaging my Name, or wooing public esteem by what I now write. I know there was much of Naked Truth in it; And is a Caution given to you, from  
Your Loving Father. &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} March 26 1658.   

ADVIGE to a DAUGHTER. In opposition to the ADVICE to a son.  
WHo is this that darkneth council, by Words without Knowledge? Come thou embryo of a History, thou Cadet of a Pamphleteer; Gird up thy loins like a man, for I will demand of thee, and answer thou me.  
But now I think upon it, I will allow thee time to breath, after thy late Bawling those fragments of a profane Atheistical old Pamphlet, entitled Thy Advice to a Son, and speak a few words to my Reader.  
Reader, I have met with a Thing; it is not named, It speaks like a Man, and yet abuses Women: It is the first Tincture and Rudiments of a writer, dipped as yet in the preparative blue, like an almanac well-wilier.  
To call him an Historian, is to Knight a Mandrake; to say he is a Politician, is view him throw a Perspective, and by that gross Hyperbole to give the reputation of an Engineer to a maker of mousetraps. He is such an one as Queen Mabb's Register: One, who by the same figure that a North Country Pedlar is a merchant man, you may style an Author: There goes his Affection, which is the Heliotrope to the Sun of Honour; and hath long since abjured his God, Religion, Conscience, and all that shall interpose and screen him from those Beams that may ripen his wishes and aims into enjoyments.  
And now have at his Advice to a Son. Come thou relic of a Politician, that five times at least (by I know not what Ignis fatuus hast adulterated the press: And have you so much Policy in your Advice to your Son that the Readers mistake your Name, and believe you to be the triple-headed Turn-key of Heaven?  
Behold his Directions. For your better Conduct through the various and most important Encounters of this Life: under the five general Heads (I will cut off) and you will think him the Triple-headed Porter of Hell. Ladies, Fear him not, I am your Champion; Little David will fight Goliath.  
I scorn to kill him, I'll only box him, kick and cudgel him for his boldness: and let him know, He is the better man who hath besieged and taken a Town, not plotted to rob an Orchard, and for all his subtleties was whipped.  
But I must read first, and write afterwards. Here comes the Pedee of a Romancer, with his Advice to a Son; 'Tis the endorsement to the Packet, like a fine knot to a fine bundle: Come, Let's open in the name of good sense: Oh! How it smells like a diseased piece of an apocrypha taken out of Guzman's rags, or burnt bones.  
What says this Father to his Son?  
1. Though I can never pay enough to your grandfather's Memory, for his tender Care in my Education; yet I must observe in it this mistake; that by keeping me at Home, where I was one of my young Masters, I lost the advantage of my most docile time. For not undergoing the same Discipline, I must needs come short of their Experience that are bred up in Free Schools; who by plotting to rob an Orchard &c.  
1. Here he complains of the loss of those times which I could wish I had not known. Daughter, I would have you as good as I could fancy one: and three things I would have you know; First, Your own misery; secondly, God's Love; thirdly, Your thankful Obedience: your misery. How just? God's Love, How free? How undeserved? Your thankfulness, How due? How necessary? Consideration of one, successively begets the apprehension of all: Your condition shows you his Love; His Love calls for your acknowledgement: Want makes a Bounty weightier.  
2. As your Education hath been befriended by a foundation; so you may endeavour a requital, if God makes you able: However let not the contrary afflict you, since it is observed by some, that his Name who burned the Temple of Diana, out-lasted theirs that built it. &c.  
2. Answer, Of Education I say thus much, It is seen everywhere: If you travel but from White Hall to Exeter, or from a Village to an academy; or see but a Horse well managed, and another resty in his own fierceness. diet no question altars much; even the giddy Airyness of the French, I shall rather impute to their diet of wine and wild Foul, then to the difference of their Clime; it being so near an adjoyner to ours. And▪ in England, I believe our much use of Strong beer, and gross Flesh is a great occasion of dregging our Spirits, and corrupting them till they shorten life. Age is also a changer; Man hath a Zenith, as well in wit as in ability of Body; He grows from sense to Reason, and then again declines to Dotage, and to imbecility: Youth is too young in brain; and Age again, does drain away the Spirits: Passion blunts the edge of Conceit, and where there is much sorrow the mind is dull and unperceiving; the Soul is oppressed, and lies languishing in an unsociable loneliness, till it proves stupid and inhuman: Nor do these more alter the Mind then the Body.  
Weigh every man's Education as his means have been: A man may look in vain for Courtship in a Plow man, or Learning in a mechanic. Who would expect a lame man should run swiftly? Or that a sick man should deliver an Oration with a Grace and cheerfulness? If you find any man failing in his Manners, you must consider his Means, before you censure the Man: and one that is short of what he might be, by his sloth and negligence, you must think as justly blameable, as he that out of his Industry hath adorned his behaviour above his Means, is commendable.  
3. Let not an over-passionate prosecution of Learning (saith he) draw you from making an honest improvement of your Estate; as such do who are better read in the bigness of the whole Earth, then in that little spot left them by their friends, for their support.  
3. I Answer. (You clumsy epithet) Nothing wraps a Man in such a mist of Errors, as his own curiosity in twisting himself into things above him. How happily do they live, that know nothing but what is necessary? Your knowledge doth but show your Ignorance; Your most studious scrutinies is but a discovery of what the Spirit knew before it was embodied: You find the effect, but not the Cause.  
Besides, If I must describe a mere scholar, He is an intellegible ass, or silly fellow in Black, that speaks Sentences more familiarly than sense, and Latin better then his Mother Tongue; But is a stranger to no country but his own; He is Ambitious, and tells great stories of himself, to no purpose, for they are commonly ridiculous, be they true or false; doubtless he is a Graduate; but if ever he get a Fellowship, he hath then no Fellow: in spite of all logic he dares swear and maintain it, that a Cuckold and a Towns-man are Termini Convertibiles, though his mother's Husband and the Father of the Advice to a Son's Father, be Aldermen in the singular Number: He cannot but wrangle with harmless women: His Tongue goes always before his wit, like the Gentleman Usher, but abundance faster: He is long-winded, and able to speak more with ease, than any man can endure to hear with Patience: University Jests are his universal Discourse; and his News the Demeanour of the Proctors: His phrase (the Apparel of his Mind) is made of divers shreds like a Cushion, and when it goeth plainest it hath a rash outside, and Fustian Linings; the current of his Speech is closed with an Ergo: and what ever be the Question, the Truth is on his side: 'tis a wrong to his Reputation to be ignorant in any thing, and yet he knows not that he knows nothing: He gives Directions for Husbandry from Virgil's georgics, for Cattle from his bucolics: He would be thought as great a duelist as Heydon, and as stout a Fighter: He speaks of Warlike Stratagems from his Eucides, or Caesar's Commentaries: He orders all things, and thrives by none: He is led more by his Ears then his Understanding, taking the empty sound of words for their true sense; and does therefore confidently say, that Aera Pater was the Father of heretics; Rodolphus Agricola a substantial Farmer; and will aver that Systimo's logic doth excel Kickermans: His ill luck is not so much in being a Fool, as in being put to such pains to express it to the World; for what in others is Natural, in him (with much ado) is Artificial: His Poverty is his Happiness, for it makes men believe he is an honest man: That Learning that he hath was put in backward, like a clyster; and is now like ware mislaid in a pedlar's pack, he has it, but knows not where it is. And this is the Index of a Man, and the Title page of his Father: a new Religion in Morality; much in Profession, nothing in practice.  
4. His Father says, A mixed Education suits employment best: scholars and Cittzens by a too long plodding in the same tract, have their Experience seldom dilated beyond the Circle of a narrow Profession, &c.  
I Answer, There is no Syntax between a Cap of maintenance, and a Helmet: Although we have caution enough against these mixed multitudes in sad and frequent experience; these latter Ages groaning under an Exorbitant Clergy. Yet such is the easiness and Credulity of the Vulgar, such the subtlety and dissembling sanctity of the Imposture, that he meets with as great a proneness in the People to be cozened, as he brings willingness to delude. For it is a true Observation, that these Clancular Sermocinators bear as great sway in Popular minds, and make as deep impression upon their Consciences, as the Loyalists does when they impose upon their blind laity.  
I suspect this Clerical Statist, that makes him that cannot deceive, ignorant how to live.  
5. I have observed in Collegiate Discipline, etc:  
I Answer, Here he fancies the habit of the Jesuits, as the principal men to perfect Patience and Obedience in Youth; when I suspect him in the dispensation of Sacred Oracles, who (as it is said) tampers with Secular affairs of no Concernment to his Auditors Souls: but this Discipline is the common screen of his private design.  
6. If a more profitable employment pull you not too soon from the university, &c.  
I Answer, Here he would have his Son make some inspection into physic, which will make him welcome: If he know but how to make a Suppository to please a Lady, he will be reverenced beyond a Holy Father, or the Vicar of the Parish.  
7. Do not prosecute beyond a superficial Knowledge, any Learning that moves upon no stronger Legs, than the tottering basis of Conjecture is able to afford it, &c.  
I Answer, Learning is like a River (Sir,) whose head being far in the Land, is at the first Rising little, and easily viewed, but still as you go it gapeth with a wider Bank; not without pleasure and a delightful winding, while it is on both sides set with Trees, and the Beauties of various Flowers; but still the further you follow it the deeper and broader it is, till at last it in waves itself in the unfathomed Ocean. In many things you may sound Nature in the shallows of her Revelations; we may trace her in her second Causes; but beyond them we meet with nothing but the mysteries of the holy company of unbodied Souls, which have, and some not yet have been bodied: and this puzzles your clogged Spirit, and dazzles your minds dim eyes which peeps through the Body.  
8. Huge volumes, like the Ox roasted whole in Bartholomew Fair, may proclaim plenty of Labour and Invention; but afford less of what is delicate, savoury, and well concocted, than smaller pieces, &c.  
I Answer, Idle Books (like you Natural Knave, and Artificial Dissembler) are nothing else but corrupted Tales in Ink and Paper: And indeed your vicious Books sent abroad, makes him that reads them Conscious of a double injury; they being in effect, like that brutish sin of Adultery; for if One reads, Two are catched. He that Angles in these Waters, is sure to strike the Torpedo; that instead of being his Food, confounds him. Besides the time ill spent in them, a twofold reason shall make you refrain, both in regard to your own Soul, and pity unto him that made them: for if you be corrupted by them, the Composer of them is mediately a cause of your ill; and at the day of reckoning (though now dead) must give an account for it: because you are corrupted by his bad example, which he leaves behind him: so you become guilty by receiving; he by thus conveying this lewdness unto you: He is the thief, you the Receiver: and what difference makes our Law betwixt them? If one be cut off, the other dies; both perish. Write not like him, lest you hurt those that come after you: Read not his Books, lest you augment his mulct. A lame Hand is better than a lewd Pen. And his foolish Sentences dropped upon Paper, in Advice to his Son, hath set Folly on a Hill, and is a Monument to make Women Infamous eternal.  
9 As the Grave hides the fault of physic, &c.  
I Answer, Here he commends modern Authors, which I should more doubt of Knavery, who for the most part subborn Scripture to attest or incite to illegal actions: as of kin to that which John Heydon calls very fitly Religio sum Scelus, Religious wickedness.  
10. Be conversant in the Speeches, Declarations and Transactions, occasioned by the last Wars.  
I Answer, He adviseth you to such Pamphlets would hardly pass Muster with a Scotch Stationer, in a sieve full of Ballads and Godly Bewks, full of such Reports as contradict Truth, and defame a good Title, as well as most of our Modern Noble men: Those Went of Greatness: The Body politics most Peccant humours, they blistered into Lord.  
11. A few Books well Studied, &c.  
I Answer, Some men read Books (you cramped Compendium) as Gentlemen use Flowers; only for delight and smell, to please their fancy, and refine their Tongue: others like the Bees, extract only the honey, the wholesome precepts; and this alone they bear away, leaving the rest, as little worth: the one of these instructs his mind, and the other tells what he hath Learned; it is pity they should be divided. He that hath worth in him, and cannot express it, is as a Chest keeping a rich Jewel, and the Key lost▪ Concealing Goodness is Vice. A good stile with wholesome matter, is a fair Woman, with a virtuous Soul; which attracts the eyes of all: The good man thinks chastely, and loves her Beauty for her virtue; which he still thinks more fair, for dwelling in so fair an outside. The Vicious man hath lustful thoughts; and he would for her Beauty, fain destroy her virtue: but coming to solicit his purpose, finds such Divine Lectures from her angel's Tongue, and those delivered with so sweet a pleasing Modesty, that he thinks virtue is dissecting her Soul to him, to ravish man with a Beauty which he dreamed not of: so he could curse himself, for desiring that lewdly, which he hath learned since, only to admire and reverence. Thus he goes away better, that came with an intent to be worse. Quaint phrases on a good subject, are baits to make an ill man virtuous. How many men seeking these vilely, have found themselves Convertites?  
12. It is an Sphorisme in physic, &c.  
I Answer, This concerns the Wits of the Town, which he advises his Son to Converse with, to refine his Spirit, better than Books: It may be so; and I believe they will sell him Wit dearer than Stationers their Books: And we know what they say of Bought Wit.  
13. Propose not them for Patterns, who make all Places rattle where they come, with Greek and Latin, &c.  
I Answer, (Anonymous) I should believe him a foolish juggler, that sprinkles his words in any vulgar Mother-tongue, publicly with murmurs against the lawful Magistrate, Ecclesiastical or civil, unless he hath some better ground for his dislike, than a thwarting his humour in things controversal and adiaphorous.  
14. Follow not the tedious practice of such as seek wisdom only in learning, &c.  
I answer; He is Pedantically conceited of his invention which is so enrolled in Policy, that it drops black and malignant influences upon Tradition.  
15. Spend no time in reading, much less writing strong lines, &c.  
I answer: Why so? (pray Sir) is it not worth your time to know the mysterious truth of natural Astrology, and the strange and strong lines of the learned Moses? but there is no superstition in politics more odious, then to stand too much upon niceties.  
16. Books flatly writ deface your style; the like may be truly objected to weak preachers, &c.  
I answer; The late King Charles indeed had a pen more majestical than the Crown he lost, (but not as you say from experience the Mistress of fools) for he trusted in God, and it was he that gave him a wise and an understanding heart, (if not) others have known as much by experience as he that are not as he was, truly inspired; The excess which is in the defect of preaching has made the Pulpit flighted, I mean the much bad Oratory we find it guilty of: It is a wonder to me how men can preach so little in so long a time, as if they thought to please by their vain Tautologies; I see no reason that so high a Princess as Divinity is, should be presented to the people in such sordid rags of the tongue; nor he which speaks from the father of Languages, should deliver his Embassage in an ill one.  
A man can never speak too well, where he speaks not too obscure: long and distended clauses are both tedious to the ear, and difficult for their retaining: a sentence well couched takes both the sense and the understanding; I love not those cart-rope speeches, that are longer than the memory of man can fathom; I see not but that Divinity, put into apt significants by John Cleveland, might ravish as well as his Poetry: The weightier lines men find upon the Stage, I am persuaded have been the Lures to draw away the Pulpit followers: we complain of drowsiness at a Sermon, when a Play of a doubled length leads you on still with alacrity; but the fault is not in ourselves, if we saw Divinity acted, the gesture and variety would as much invigilate. But it is too slight to be personated by humanity, the Stage feeds both the ear and the eye; and through this latter sense the soul drinks deeper draughts; things acted possess us more and are more retainable than the passable tones of the tongue: Besides, here we meet with more composed language, the Dulcia Sermonis put into fine phrases, though it is to be lamented such wits are not set to the right tune, and consorted to Divinity, who without doubt, well decked, will cast a far more radiant lustre, than those obscene scurrilities that the Stage presents us with, though spangled in their gaudiest tire.  
At a Sermon well dressed, what understander can have a motion to sleep? Divinity well ordered casts forth a bait, which angles the soul into the ear; and how can that close, when such a guest sits in it? They are Sermons like Eugenius Philalethes Philosophy, which lead the eyes to slumber; and should we hear a continued Oration, upon such a subject as the Stage treats on, or Cleveland's Poems in such words as we hear some Sermons, I am confident, it would not only be far more tedious, but nauseous and contemptible. The most advantage they have of other places is in their good lines and actions; For it is certain, Cicero and Rossius are most complete, when they both make but one man; fit words are better than fine ones; I like not those that are injudiciously made, but such as be expressively significant, that lead the mind to something besides the naked term: and he that speaks this, must not speak every day. A kembed Oration will cost both sweat and the rubbing of the brain, and kembed I wish it not frizeled nor curled: Divinity should not lasciviate: unwormwooded jests I like well; but they are fitter for the Tavern, than the Majesty of a Temple: Christ taught the people with authority, gravity becomes the Pulpit: I became a writer, by spending more oil than wine, this is too fluid an Element to beget substantials; wit procured by wine, is for the most part like the sparkling in the glass, when 'tis filling; they brisk it for a moment, but die presently: I admire the valour of some men that before their studies dare ascend the Pulpit, and do there take more pains then in their Library; but having done this, I wonder not that they there spend sometimes two hours but to weary the people into sleep; and this makes fugitive Divines, like cowards to run away from their Text: words, matter, and gesture with admirable tongue complete a Sermon. I know God hath chosen by weak things to confound the wise, yet I see not but in all times a washed language hath much prevailed, and even the Scriptures were penned in Hebrew, a tongue of deep expression, wherein every word hath almost a Metaphorical sense, which does illustrate by some allusion. How Political is Moses in his Pentateuch, how philosophical Job, how massy and sententious is Solomon in his Proverbs, how quaint and flamingly amorous in his Canticles? how grave in his Ecclesiastes? How were the Jews astonished at Christ's Doctrine? how Eloquent a pleader is Paul? He that reads the Fathers, shall find them written as if with a crisped pen.  
I grieve that any thing so excellent as Divinity should fall into such a sluttish handling; though other interposures do eclipse her, yet this is a principal: I never knew a good tongue wanted ears to hear it, nor a well-penned Book want a friend to read it. Confections that are cordials are not the worse but the better for being gilded. Paul saith, Let no man be dark and full of shadow; there is a way to be pleasingly plain, and some have found it: Philosophy or Poetry may come in and wait to please the guests with a Trencher at a Banquet.  
17. The way to Elegancy of style, is to employ your pen upon every errand, &c.  
17. This Paragraph I have answered already, and do presume, that person is very rare, that can boast of such an absolute method of speech as Angels have, whilst he is amongst mortals, but that there will be now and then some words fall from him, and some phrases, which confess humanity, and require candour; some leaves in the volume of the wisest Book, penned by the fairest life are legenda cum venia.  
18. When business or compliment calls you to write letters, &c.  
I answer, It happens sometimes, you may write to Princes: should you speak to him with a compliment, that the Court makes better Scholars than the University: For when the King vouchsafes to be a Teacher, every man blushes to be a non-proficient.  
19 Avoid words and phrases, &c.  
I answer, Happy will it be if you keep base company, and learn to loathe their errors in yourself. I commend to you for your imitation, the lines of the late King, and the Proverbs of Solomon, and his grave Ecclesiastes, all very well penned.  
20. The small reckoning I have seen made, &c.  
I answer; No book is so meanly penned but that there is something in it that may teach you what you knew not before, and if you write books, let your subject be truth, and it written plainly; for though it may prove fruitless to many, because not understood, nor regarded, yet some few may be of that Spirit, as to comprehend it, and embrace it, if not openly profess it, yet secretly believe it: Amplae mentis ampla flamma.  
21. Be not frequent in Poetry, how excellent soever your vein is, &c.  
I answer, Poets have a name of honour, nor know I how to distinguish between the Prophets and Poets of Israel: what is Jeremiah's Lamentation but a kind of Saphick Elegy? David's Psalms are not only Poems, but songs; snatches and raptures of a flaming spirit: and this indeed I observe to the honour of Poets, I never found them covetous or scrapingly base; they find their minds so solaced with their own flights, that they neglect the study of growing rich.  
22. The Art of music, &c.  
I answer, Whose dull blood will not caper in his veins, when the very air he breathes in frisketh in a tickled motion? who can but fix his eye and thoughts, when he hears the sighs and dying groans, gestured from the mournful Instrument? and I think he hath not a mind well tempered, whose zeal is not inflamed by an heavenly Anthem; so that indeed music is good or bad, as the end to which it tendeth: surely they did mean it excellent, that made Apollo, who was God of wisdom, to be God of music also.  
23. Wear your clothes neat, &c.  
I answer: This is one in whom pride is a quality that condemns every one besides his Master, who when he wears new clothes, thinks himself wronged, if they be not observed, imitated, and his discretion in the choice of his fashion and stuff applauded: when he vouchsafes to bless the air with his presence, he goes as near the wall as his Plush cloak and suit with a canvas back and satin sleeves will give him leave: And every passenger he views under the eyebrows, to observe whether he vails his bonnet low enough, which he returns with an imperious nod: He never salutes first, but his farewell is perpetual. In his attire he is effeminate, every hair knows his own station; which if it chance to lose, it is checked in again with his pocket comb: he had rather have the whole commonwealth out of order then the least member of his Muschato, and chooses rather to lose his patrimony, then to have his band ruffled. At a feast if he be not placed in the highest seat, he eats nothing; howsoever he drinks to no man, talks with no man; and refuses the sports of Hunting and hawking for fear of familiarity. As you shall hear anon, he professeth to keep his stomach for the Pheasant or the Quail, and when they come, he can eat little, he hath been so cloyed with them that year, although they be the first he saw. In his discourse he talks high, the lowest man is a privy Counsellor; and is as prone to belie their acquaintance, as he is a Lady's favours. And this is the Author of the Advice to a Son, that goes to Sermons only to show his gay clothes, and if on other inferior days he chance to meet his friend, he is sorry he sees him not in his best suit; and if he have but twelve pence in his purse, he will give it for the best room in a Play house.  
24. Never buy but with ready money, &c.  
I answer, Exceed not in the humour of rags and bravery, for these will soon were out of fashion, but money in your purse will ever be in fashion; and no man is esteemed for gay garments but by fools and women: fix on the goodness and commodiousness of the thing you buy; let not your judgement, friendship, or acquaintance, persuade you to pride or wantonness, an effeminate spruceness, or a fantastic disorder, but decency and a neglective comeliness is your best ornament; therefore buy those.  
25. Next to clothes a good horse becomes a gentleman, &c.  
If you dare trust your own judgement without the assistance of a friend, in choosing things are good and cheap, his rule is good.  
A good horse, if he have majesty and stateliness, becomes a gentleman; its commendable to see him with his Mane and Tail waving in the wind, and hear him coursing and neighing in the pastures, and noble to see him with some gallant hero on his back, performing gracefully his useful postures, and practising his exploits of war.  
26. Gallop not through a town, &c.  
I answer, why so? a party may be riding post upon life and death, and then it is but being careful and there is no danger.  
27. Wrestling and vaulting have ever (saith he) been looked upon by men as more useful than Fencing, &c.  
I answer, not with me (Mr. Puny) of what use is wrestling to a gentleman a horseback going to do his King service? if you meant to quarrel in a Tavern it may be useful, or in an alehouse, you may trip up his heels, and vault over the table and then run away.  
28. Swimming may save a man, &c.  
I answer, (That is true) I remember I saved myself, and so did all my company at the siege of Sally in Barbary, when an Army of Turks came down to destroy it, and all the inhabitants, and all that they found there as well strange Merchants as natives.  
29. Though Machiavil &c.  
I answer, (Sir) you say Machiavil prescribes Hunting and Hawking in his Advice to a Prince; it may be he doth; I shall not take the pains to look whether he do or not, but you it seems are afraid of acquaintance with those whom you fear can inform your judgement in little but what signifies nothing; and who you would think tedious to hear, yet cannot after shake off their acquaintance, &c. I appeal to the faculties of any free Judge, whether this be not a fruitless question; for it is a small thing to give any man the hearing of his discourse, and not a penny Matter whether it signify any thing or not; first, you make him your friend, and if you but a little instruct him with mild and kind language, it is commendable both with God and Man: And be not proud and scornful (oh man) one God made all flesh. Now to this Sport; Is it not pleasant to view in the open Champion a brace of swift Greyhounds coursing a stout and well breathed Hare, or a Pack of well tuned Hounds, and Huntsmen on their horse backs, with pleasure and alacrity pursuing their game, and to hear them winding their horns near a wood side, so that the whole wood rings of the echo of that music, and cheerful yelping of the eager Dogs, and these sports ended, retire every man, with, Gentlemen my occasions will not permit me further? &c.  
30. Such as are betrayed by their easy nature, &c.  
I answer; Hear this emblem, of an Age, taking of signs by experience, mistakes, that wherein men do ordinarily think, and believe the difference stands between man and man in wisdom, by which he and all others commonly understand a man's whole ability, surety-ship, trusting or power cognitive; but this is an error: for the signs are but conjectural; and according as they have often or seldom failed, so their assurance is more or less, but never full and evident; for though a man have always seen the day and night to follow one another hitherto, yet can he not thence conclude they shall do so, or that they have done so eternally. Experience which he cries up, concludeth nothing universally, if the signs hit twenty times for one missing; a man may lay a wager of twenty to one of the event, but may not set it down for a truth. You cannot from experience conclude that any thing is to be called just or unjust, true or false; you may conclude such things to be without, that are within you.  
31. He that lends upon public faith is security for his own money, &c.  
I answer, Rich widows therefore were ordained for younger brothers; for they being born to no lands, borrow upon the public, and must plow in another man's soil.  
32. Honesty treats with the world upon such vast disadvantages &c.  
I answer, It is policy to borrow sometimes to prevent lending; and to be always indebt, and able to pay upon demand is more profitable then to appear rich.  
33. In a case of importance hear the reasons of others pleaded, &c.  
33. In such a case; If I mistake not, the fundamental deceit lies in a greedy entertaining those first pretences, and seemingly candid important propositions are made to us before they have passed those scrutinies, and severe iniquities they deserve) external holy reasons, invite awful regards there is no mask that becomes Rebellion: and innovation so well as Religion; Herod would fain worship when he means to worry, and these must be examined by the test of God's word, and National Laws: All the rest are but ugly consequence of that absurdity in the Advice to a Son.  
34. Beware nevertheless of thinking yourself wiser or greater than you are, &c.  
I answer; Let all sober Christians, know that the shell of Religion though it may be of external conducement, yet there is nothing that God's pure and undeluded eye looks on with more abhorrency, than this, and subtle pride we may possibly disceive men, but it in vain to put Ironies upon God. A counterfeit Religion shall find a real hell, and 'tis pity that such a sacred thing should be violenced, and made subservient to Rebellious irregular designs.  
As for pride and baseness, and such who have conspired with the wrath of God, in the stupefaction of their consciences, though they may for a time struggle, with those inward checks, yet there will be a day (if not in this life) when that witness, that judge, that jury, will not be bribed. God hath fixed it in the soul, as an internal Register as an impartial Diary, as the causer of the affections and pedagogue of the passions, it does not only illustrate Divine justice in an Autocatacrisis, but was meant by God, for a bridle and restriction: And he that hath by an inveterate wickedness conquered the opposition which God seated on his heart to sin, may possibly consult well with his present advantage and greatness, but not at all with his future comforts, for besides the loss of that intimate pleasure which waits upon innocency; He feels some times those bosom quarrels that verberate and wound the soul.  
35. King James used to say of a person in a high place about him, that he ever trembled at his approach it minded him so much of his pedagogue, &c.  
I answer; If you be a politition and in favour with the King, the prosperity of innovation depends in a high measure upon the right knack of kindling supercilious Aspects, and fomenting jealousies and dislikes in the people, and then wielding those grudges to the favour and advantage of private ends, for the people are to the Politician like Tools to the mechanic he can perform nothing without them, they are his Wings, his Wheels, his implements the properties that he acts with.  
36. To whisper with another, in company of your betters is uncivil, &c.  
I answer; Learn to be silent before Princes to avoid evil, repentance often follows speaking; As the Crane flying out of Sicily, puts little stones in her mouth, lest by her own Garrulity, she betray herself as a prey to the Eagle, of the Mountain Taurus, by this policy she flies in safety, even so should you curb your tongue, lest you offend, and may procure your ruin, and prove as a sword to cut the thread of your life in too, 'tis good always to speak well and in season.  
37. When you speak to any, &c.  
To speak too much betrays folly: too little, an unperceiving stupidity, look not full in the face but upon the band, with a pleasing smile for an ingenious look is the Ensign or a virtuous mind.  
38. Impudence is no virtue, yet able to beggar them all, &c.  
I answer; Virtue is commanded into exile, and the Lady impudent vice, is seated in her throne, to perform the tenor of this Paragraph, virtue went from amongst men, and wisdom, and truth, durst not stay long after but with honesty they traveled poor and naked, they had not gone far when standing upon a mountain, they perceived a great train to pass by: in the midst of it was a Chariot attended with King's Princes and governors, and in that a stately Donna who like some Queen regent, commanded the rest of the company; poor Virtue, Wisdom and Truth, with Honesty they stood still, whilst this pompous Squadron past, but when the chariot came over against them the Lady impudence who was there seated, took notice of them, and causing her Pageants to stay, commanded to come nearer, there they were scornfully examined, whence they came, whether they would go? and what about, to these questions they answered, as their custom is very truly, virtuously, wisely and honestly, whereupon the Lady vice commands them to wait upon her, and that in the rear and tail of all her troops, for there is their known places, &c.  
39 I do not find you (saith this curled lock of Antichrist) guilty of covetousness, &c.  
I answer; The rubbish of Babylon, that like the Fox supplants the Badger, to assign such a cause of grievances, and such a course of advice for redress as may open away to the alteration he aims at, as if he meant to alter a Government by example of a house, or to engross a supremacy, by artificial buildings, &c. and by this frugal advice to reserve something may enable you to grapple with any future contingency.  
40. Keep no more servants than you have full employment for, &c.  
I answer; marriage frees a man from this care, for then his wife takes all upon her, and has commonly more inspect into these things than a man, and often times prevents by her discretion ensuing dangers, and is so wise that she can know their qualities by their countenances, and finding the first fault will endeavour to amend it.  
41. Leave your bed upon the first desertion of sleep.  
I answer; In sleep the present sense is not, but there the images remaining after sense (when there be many) As in dreams are not obscure, but strong and clear as in sense itself: the reason is, that which obscureth and made the conceptions weak, namely, sense, and present operation of the object is removed: for sleep is the privation of the act of sense (the power remaining) and dreams are the imagenation of them that sleep.  
42. It is nowhere wholesome to eat so long as you are able, &c.  
I answer; Diet changes the body, which if good it breeds good qualities fit to receive the Etherial first moisture, it were a rare thing by use and custom so to order yourself, that you could endure to live without food, as you see a man when he is in the water is never thirsty, by a fine application you might by this example kill hunger and live many years.  
Hot meats and drinks destroy the body, as hot things put to the root of a tree, although it be by that way caused to bear fruit in winter, yet it will destroy the stock.  
43. Nothing really acceptable to the guste of humanity, &c.  
I answer; he that would anatomize the soul may do it best when wine hath benumbed his senses, how a man looks in his imbrications a swimming eye, a face both roast and ●od? a temmulentive tongue clammed to the roof and gums: a drumming ear, a feavou●●d body, a boiling stomach, a mouth nasty with offensive fumes, till it sicken the brain with gidyy verminations, a palsied hand, and legs tottering up and down, their moistened burden, which lastly, falls into the hands of the drowsy Constable, who happily may be so honest as to guard him to his lodging or house.  
44. He that always regulates his diet by the strict rule of physic, &c.  
I answer; Plotter by false alarms of danger, invents horrid news, and plies the people with such fictious perils, as makes them believe, religion and liberty, and all is at stake; and that they are the Geese that must save the Capital.  
When he sees opportunity to reveal his own design, he does it gradually; and by piece-meal: for that which at one view would be a Mormo to fright them, give it them in small pieces and they will digest it well enough.  
He composes his very garb with a gesture, 'tis a great matter to tell a lie with a grace, as if religion be the mode, he will in his tales knock his breast; attest God, and invoke imprecations upon himself, if he does not do that, which he never intends.  
He gives them good words and bad actions, and ravishes them with promises of liberty, under the highest strain of oppression; for it is most certain, if you please them with the name, they will embrace it for name and thing: he observes that they receive probabilities, wisely propounded, more greedily, then naked truths: and therefore he is very studious to glaze and polish his impostures, that so they may to a loose eye dissemble truth.  
And lastly, when he hath by the assistance of the people, got the sword into his own hands, he awes them with it, and frights them with future compliance, he that courted them before withal the adulatory terms that ambition could invent, or they receive; as if he had been vowed their Martyr, and ready to sacrifice his dearest enjoyments upon the altar of public liberty and freedom, as if his veins knew no other blood, but such as he would be proud to spend in their service, having non-served himself of them, he forgets the bosom, that warmed him, they hear from him now in a Palinode; he curls up his smooth compliments into short laconics, and exchanges his courtship for command.  
45. Experience hath found no less shame than danger, in being the chief at a mercy assignation, &c.  
I answer; man's life is like a state (Sm●ctimnus) still casual in the future, no man can leave his son rules for severals, because he knows not how the times will be; unless he be an ginger of the issue of Maccabeus, begot, (as he gains) upon the times; he that lives always by book rules, shall show himself affected and a fool, do always that which is comely and honest.  
In bad company you may see how uncomely vice appears, and correct it in yourself; who can but think, what a nasty beast he is in his drunkenness that hath seen how noisome it hath made another: how like a noted sap spunged even to the bracking of a skin; who will not abhor a choleric passion, and a saucy pride in himself, that sees how ridiculous and contemptible they render those that are infested with them, do not think but that your vices are seen to others, as theirs are to you, when committed since man's fall; observe bad company, and abtrude it, and know good, that you may embrace it; and this knowledge you can neither have so cheap, nor so certain, as by seeing it in others, with a pitiful dislike.  
46. Let your wit rather serve you for a buckler to defend yourself, &c.  
I answer; I know wisemen are not too nimble at an injury, for as with fire, the light stuff and rubbish kindles sooner than the solid, and more comparted, so anger sooner inflames a fool then a man composed in wisdom and courage, and there be many like tiled houses, that can admit a falling spark, unwarmed, yet some again are covered with such like dry straw, that with the least touch they will kindle and flame about your troubled ears: and when the house is on fire it is no disputing with how small a matter it came, it will quickly proceed to mischief; it is not good to be too tart in your jests, for an unhappy wit stirs up enemies against the owner, and a man may spit out his friend from his tongue, or laugh him into an enemy, Gall in mirth is an ill mixture, and sometimes truth is bitterness, I would wish any man to be pleasingly merry, but let him beware he bring not truth on the Stage like a Hector with a sword in his hand.  
47. Much wisdom resides on the Proverbs of all nations, &c.  
I answer; For injuries my opinion is, 'tis better to suffer them then to offer them, he may be good that bears them, he must be ill that proffers them; Saul would slay David, when himself only is vicious and ill, vice is accompanied with injustice, patience is an attendant on virtue.  
48. If an injury be of so rank a nature, &c.  
I answer; insult over none, for as there is no creature so little, but may do you mischief, so is no man so low but may occasion your smart; the Spider can impoison, the Ant can sting, even the fly can trouble your patience; neglect an enemy but contemn him not, disdain will bring in fury, and banish patience; he is in the wrong way high, that scorns a man below him for his lowness, they are but puffed winds that bubble thus above inferiors, one man cannot be so much above another, as that his difference should legitimate his storm; contemn no man, lest you awake the lion of a sleeping mind, if you sit upon the high cog, you may with turning prove the lowest in the wheel, make your enemy therefore your friend: the bodies and souls of all men have the like original composure, nature at first made all equal, we are differen●ed but by accident, be not proud of what God hath given you more than him, he by time and means may have as much or more; why should any one despise another, because he is better furnished of that which is none of his own.  
49. Prosecute not a coward too far, &c.  
I answer; all the noble deeds that have beat their marches through succeeding ages, have all proceeded from men of courage, a stern look daunts a coward, I have studied in vain to make a coward confidently valiant, because his soul is of a courser mixture, than the common spirits of men, in a battle I have seen a coward by running away to avoid danger, has fallen into the several walks of many, when a valiant man by keeping his rank, and confidently firing in the face of the enemy hath come off safe.  
50. Speak disgracefully of none at ordinaries, &c.  
I answer; I think the Poet meant them for Caligula's that sprung of the teeth of Cadmus' poisoned Serpent, that enviously murder one another in their fury, and like flies that always live upon corruption and the sores of Horses backs, and what people are those that feed upon the corruption of another man's faults; like those Creatures that are bred and live upon filth. Applauding another's virtues, will win you more honour, than the seeking slily to disparage him, by suspicious evil words or silence when you cannot justly condemn with your tongue.  
57 Carray no dogs to Court, &c.  
I answer; Be not so childish to justify the breeding of your dog at Court, nor praise the behaviour of your boy, who it may be apelike imitates his master, yet not old enough to play the fool so handsomely without offence, which sometimes may cause complaint, and another may observe how not long before you did the same thing; (and for manning of Whores) I leave to those who by woeful experience have known the danger in their bodies that have been more plump than dough and rashy than Hogs-flesh.  
52. Reveal not the pranks of another's Love, &c.  
I answer; Who will not condemn him as a Traitor to reputation and society, that tells the private faults or the love pranks of his friend, to the public and depraving world, when two friends part, they should lock up one another's secrets, and interchange their keys, the honest man will rather be a grave to his neighbours fails, than any way uncurtain them. I care not for his humour that loves to clip the wings of a lofty flame.  
53. Be not trumpet of your own charity, &c.  
Let another sound your charity to the spreading air, with your praise▪ Let vice be whispered in the kissing ear, with chiding; this example of mine will teach you even while you chide to love; if there be virtues, and you be called to speak of him that owns them, tell them forth impartially; if there be vices mixed with those, be content to let the world know them by some other tongue than yours; do as you would be done unto.  
54. If it be Levity and Ostentation to boast when you do well, &c.  
I answer; Friend, why may he not be emblemed by the cozening figtree that our Saviour cursed, never to bear fruit after? So I pronounce that its worthy his deserts to be hated of Ladies for ever after who boasts of their favours that perhaps never enjoyed any; besides, Ladies are creatures so pure and fine by nature that they delight not to bestow their favours upon fools.  
55. To make love to married women, &c.  
I answer; All Ladies are enemies to assuming men, when they would have more than with honesty is due, or they can give; they seldom find so much as either their persons or parts deserve.  
56. Fly with Joseph the embraces of great Ladies, &c.  
I answer; He is virtuous that is so for virtues sake, and chooses rather to lie in sackclorh then in beds of down with silken delights, and sarsenet embraces from taffeta Mobs who within are nothing but rotten bones and loathsome diseases.  
57 Usher not women to Masks, & t.  
I answer; women ought to recreate themselves at their husband's discretion; and it behooveth a married man to show himself in speech and countenance both gentle and amiable, for if a woman of modest behaviour seeth any gross incivility in her husband, she doth not only abhor it, but also thinketh with herself, that other men are more discreet, and better brought up, therefore it standeth him upon to be civil & modest in his doings, lest he offend the chaste thoughts of his wife, to whose liking he ought to conform himself in all honest and reasonable things, and to take heed of every thing that may dislike of this I could make a volume but I must be brief.  
A man should thus account of his wife as the only treasure he enjoyeth upon earth, and he must also account that there is nothing more due to the wife, than the faithful, honest, and loving company of her husband, he ought also in sight of love to impart his secrets, and counsel unto his wife, for many have found much comfort and profit, by taking their wife's counsel; and if you impart any ill hap to your wife, she lighteneth your grief, either by comforting you lovingly, or else in bearing a part thereof patiently, and if you espy a fault in your wife, you must not rebuke her angrily or reproachfully, but only secretly betwixt you two, always remembering that you must neither chide nor play with your wife before company; those that play and dally with them before company, do thereby set other men's teeth on edge, and make their wives the less shamefaced.  

Advice to a Daughter. II. Love and Marriage.  
1. Love like a Burning-Glass contracts the dilated lines of Lust, &c.  
I Answer; you Theban wittol, I will show you that conceptions and apparitions are nothing really, but motion in some internal substance of the head; which motion not stopping there, but proceeding to the heart, of necessity must there either help or hinder the motion which is called vital; when it helpeth, it is called delight, contentment, or pleasure, which is nothing but motion in the head, and the objects that cause it are called pleasant, or delightful, or by some name equivalent; the Latins have jucundum ajuvando, from helping; and the same delight, with reference to the object, is called Love; but when such motion weakeneth or hindereth the vital motion, than it is called Pain; and in relation to that which causeth it Hatred, which the Latins express sometimes by odium and sometimes by taedium.  
2. To cure youth wholly of this desire, &c.  
I answer; You Tredeskin foppery, and his Ark of fools toys, what dare you be so bold, to place Ladies and gentlewomen in your Cabinet of November, which weather-beaten experience hath made wearisome to you?  
3. For if ever Marriage, &c.  
I answer; It's very true, some think outward beauty the only jewel that deserveth wearing; yet the wise man counts it but an accident, that can neither add nor diminish, to the worth of virtue as she is in herself: so as he never esteems her more or less but as he finds her accomplished with discretion, honesty, and good parts. If my Mistress be virtuous and nobly minded, my soul shall love her, howsoever her body be framed; and if beauty make her amiable, I shall like her the better: the Sun is more glorious in a clear sky, than when the Horizon is clouded, Beauty is the wit of nature put into the frontispiece; if there be any human thing may teach faith reason; this is it. In other things we imagine more than we see, in this we see more than we can imagine, I have seen (and yet not with a partial eye) such features and such mixtures, as I have thought impossible for either Nature to frame, or Art to counterfeit, yet in the face I have seen that which hath outgone them both, the Countenance: oh if such Beauty be in the body, what is in the soul! or if such glory can dwell with corruption, what celestial excellencies are in the Saints above! who would not gaze himself into admiration when he shall see so rich a treasure in so pure a Cabinet, unmatched virtue, in matchless Beauty? for if my mistress's body hath more comeliness than her soul goodness, I like her the worse for being but outwardly fair; wickedness in beauty is a traitor of the bedchamber, poison in sweet meats; a vicious soul in a beautiful body is like a Papist that will go to Church.  
4. Those virtues, graces and reciprocal desires, &c.  
I answer; John a Nokes, I have answered this in my last Paragraph; but Ladies, behold, he scornfully says you are but like painted Boxes children and time will empty of delight, and leave nothing but diseases.  
5. Therefore I charge you, &c.  
I answer; Here he inhibits marriage; when I say a good wife is a man's best movable, a scyonincorporate with the stock bringing sweet fruit, one that to her husband is more than a friend, less than trouble, an equal with him in the yoke, in calamities and troubles she shares alike, nothing pleases her that doth not him, she is relative in all, and he without her but half himself, she is his absent hands, eyes, ears and mouth; his present and absent all.  
6. Marriage like a trap set for flies, &c.  
I ans. Pray Sir Kirk Dragooner why? she frames her nature unto his howsoever; the Hyacinth follows not the Sun more willingly; stubbornness and obstinacy are herbs that grow not in her Garden, she leaves talking to the Gossips of the Town, and is more seen then heard; her husband is her charge, her care to that makes her seldom non resident, her pride is but to be cleanly, and her thrift not to be prodigal; by his discretion, she hath children not wantons.  
7. It were something yet, &c.  
I answer; (You purlew of a Metempsychosis) a husband without her is a Misseny in man's apparel: none but good women have aged husbands, a good wife is a staff and a chair to her husbands; besides she is wife and R●ligious, which makes her all this.  
Why do you abuse women with the title of impotent, infected, loathsome and diseased whores? and it must (you say) be incident to their weak natures.  
8. If none of my persuasions, &c.  
I answer; why? is beauty so immodest, you spleen of a blue stockinged justice, are they all whores? by woeful experience, (he says) you must not yoke yourself to another's desires, unless you are ambitious of rendering your house as populous as a Confectioners shop, to which the gaudy wasps, no less than the liquorish flies, make it their business to resort, in hope to have a lick at your honey-pot, &c. which he confidently affirms will break, and all women are so frail, that many protestations will not rub off the horns of their husbands; but for their excuse, after plundered of that their husbands do not miss, they will say it was his fate or fortune, &c. you say (Sir) women are all whores, bald, drowsy, mothey, and beauty is made by Tirement, tailors, shoemakers, and Painters: and how happy he is, who hath a wife wise enough to conceal the real horns of her husband: your ugly misshapen lies have made many a man and woman fall out, and no man but an ginger dares trust his wife abroad or out of his sight now a days, but presently he fancies himself a wittol with horns.  
9 The English laws are composed so far in favour of wives, &c.  
I answer; Pigwiggin Myrmidon you are severe against the sex, and so uncharitable, as you think all women bad; yet others, I have heard durst affirm they are all good; sure though you speak as you find, there is reason to direct your opinion, without experience of the whole sex, which in a strict examination makes more for their honour than you have acknowledged. At first she was created his equal, only the difference was in the sex: otherwise they both were man. If I must box you to the Text, and there argue, both male and female made man; so the man being put first was worthier. I answer, you (flea-biten canonic weed) so the evening and the morning was the first day, yet few will think the night the better: that man is made her governor, and so to be placed above her, I believe rather the punishment of her sin, than the prerogative of his worth: had they both stood, it may be thought, she had never lain undermost, and in that subjection, for than it had not been a curse, but another estate which had nothing but blessedness in it.  
10. Yet this may be said for it, &c.  
I answer; you (Camel) rail against women, when all grant her body more admirable and more beautiful than man's; fuller of curiosities, and noble nature's wonders, both for conception and fostering the producted birth; and can we think that God would put a worser soul into a better body? when man was created, 'tis said, God made man: but when woman 'tis said, God builded her, as if he had been about to make a frame of rarer rooms, and more exact composition: and without doubt, in her body she is much more wonderful; and by this we may think her so in her mind; and though the soul be not caused by the body, yet in the general it follows the temperament of it: so the comeliest outsides are naturally (for the most part) more virtuous within. If place can be any privilege, we shall find her built in Paradise, when man was made without it.  
11 Nevertheless there is not, &c.  
I answer; this is certain, women are of a colder constitution than the boiling man, so by this more temperate; it is heat that transports you to this immoderate fury, 'tis that which hurries you to a Savage and libidinous violence; women are naturally more modest, and modesty is the seat and dwelling-place of virtue.  
12. We brook nothing restraint ties us to, &c.  
Whence proceed these most horrid villainies, but from a masculine unblushing impudence? what a deal of sweet do we find in a mild-dispositioned woman? when a woman grows bold and daring, men dislike her, and say she is too much like a man, yet in yourself you magnify what you condemn in her.  
13. Ask yourself, &c.  
I answer; Is not this injustice in you (Anonymus?) every man is so much the better by how much he comes nearer God; man in nothing is more like him, then in being merciful, yet woman is far more merciful than man, it being a sex wherein pity and compassion have dispersed far brighter rays; God is said to be love, and I am sure everywhere woman is spoken of, for transcending in that quality; and this is not in the habit, but natural.  
14. After that age, weariness, wisdom, or business, &c.  
I answer; You enemy to woman, it was never found, but in two men only, that their love exceeded that of the feminine sex: and if you observe them you shall find they were both of melting dispositions. I know when women prove bad, they are a sort of the vilest creatures; yet the same reason gives it, for optima corrupta pessima, the best things corrupted become the worst; women are things whose souls are of a more ductible temper then the harder metal of man, so may be made both better and worse; you scandalize them with impertinent devices they were never guilty of: it is true, they are not of so tumultuous a spirit as man, so not so fit for great actions; natural heat does more actuate the stirring genius of man; their easy natures make them somewhat more unresolute, whereby men have argued them of fear and inconstancy.  
15. Were it possible to assign to your choice the virtues, &c.  
I answer; Here he fancies himself married to a virtuous woman, when in another place he condemns them, and by woeful experience, he says they are all whores, but men have always the Parliament and have enacted their own wills, without ever hearing them speak: and then how easy is it to conclude them guilty? Besides, education makes more difference between men and them, than Nature; and all their aspersions are less noble, for that they are only from their enemies, Men.  
16. Our beldame Eve to save her longing, &c.  
I answer; Again he snarls bitterly, and thinks, after they were made ill, God made them fearful, that man might rule them, otherwise they had been past dealing with. I am fully minded to honour virtue in what sex soever I find it, and I think in the general I shall find it more in women then in men, though weaker, and more infirmly guarded: I believe they are better, and may be wrought to be worse; neither shall the faults of some make me uncharitable to all, nor the goodness of some make me credulous of the rest, though hitherto I confess I have not found more sweet and constant goodness in man than I have found in woman: and yet of these I have not found a number.  
17. Though nothing can wholly disengage Marriage from such inconveniencies, &c.  
I answer; You nest Gull of a young Apocrypha, both sexes made but man, so that marriage perfects creation: when the husband and the wife are together, the world is contracted in a bed; and without this, like the head and body parted, either would consume without a possibility of reviving. And though this nameless wight be an enemy to the name of marriage, yet you may catch him dabbling in the use on't: Surely, he was made a Religious Hermaphrodite that is not tending to propagation, nature in her work made him not truly so; for it never made any thing in vain: He that is perfect and marries not, may in some sort be said to be guilty of a contempt against nature, as disdaining to make use of her sports and natural endowments.  
18. The true extent of her estate therefore is first to be surveyed before you entail yourself, &c.  
I answer; Now Sir, that which the Turks hold is not without some colour of reason: they say, he that marries not at a fitting time (which they hold is about the age of twenty five years,) is not just, nor pleaseth God: I believe it is from hence, that the vow of chastity is many times accompanied with such inconveniences as we see ensue: I cannot think God is pleased with that which crosseth his first ordination, and current of nature; and in themselves it is a harder matter to root out an inseparable sway of nature than they think of, without they quench it in virtue and beauty.  
19 As the fertility of the ensuing year, &c.  
I answer; Choose a fit companion, a fit wife, a meet help; for the best chastity of all I hold to be matrimonial chastity, when pairs keep themselves in a moderate intermutableness each constant to the other, for still it tendeth to union, and continuation of the world to posterity. And it is fit both in nature and policy, that this propriety should be inviolable; first, in respect of the impureness of mixed posterity: next, in respect of peace and concord among men; if many men (as he saith) should be interessed in one woman, it could not be but there would infinite jars arise. Some have complained of Christian Religion, in that it ties men so strictly in this point, and when matches happen ill, there is no means of remedy. But surely if liberty or change were granted, all would grow to confusion: and it would open a sluice to many mischiefs arising out of heat only, which now by necessity are cooled, and made tame again.  
20. Yet take one who thinks herself rather beneath then above you, &c.  
I answer; Those I observe to agree best, you Episco-Mastix, which are of free natures, not subject to the fits of choler; their freedom shuts out jealousy, which is the canker of wedlock, and withal it divideth both joy and sorrow; and when hearts alike disclose, they ever link in love. Nay, whereas small and domestic jars more fret marriages then great ones and public, those two will take them away; freedom reveals them, that they rankle not the heart to a secret loathing, and mildness bears them without anger or bitter words; so they close again after discussion many times in a straighter tye. Poverty in wedlock is a great decayer of love and contentation; and riches can find many ways to divert an inconvenience; but the mind of a man is all: some can be servile, and fall to those labours, (he calls base drudgery) which another cannot stoop to. Above all, let the generous mind beware of marrying poor; for though he cares the least for wealth, yet he will be most galled with the want of it. Self-conceited people never agree well together; they are wilful in their brawls, and reason cannot reconcile them; where either are opinionately wise, Hell is there, unless the other be a Patient merely: but the worst is, when it lights on the woman, she will think to rule, because she hath the subtler brain, and the man will look for't, as the privilege of his sex; then certainly there will be mad work, when wit is at war with prerogatives.  
21. I confess vast Estates are not so sensible, &c.  
I answer; (Mr. new-fashioned Doctor Justice) where Marriage proves unfortunate, a woman with a bad Husband is much worse than a man with a bad Wife; men have much more freedom to court their content abroad. There are some that account women only as seed-plots for posterity; (Anonymus) the Author of the Advice to a Son, (worse;) he says they are whores, and only quench for their fires; but surely there is much more good in them, if they be discreet, they are women but in body alone; questionless, a woman with a wise soul is the fittest companion for man, otherwise God would have given him a friend rather than a Wife. A wise Wife comprehends both sexes; she is woman for her body, and she is man within, for her soul is like her Husbands. It is the Crown of blessings, when in one woman a man finds both a Wife and a friend. Single life he commends (to his Son) cannot have this happiness, though in some minds it hath, many it prefers before it; this hath fewer cares, and more longings, but Marriage hath fewer longings, and more cares; and I think care in Marriage may be commendable, so I think desire in single life, is not an evil of so high a bound as some men would make it, it is a thing accompanies nature, and a man cannot avoid it.  
22. Therefore (dear Son) if, &c.  
I answer; Dear Daughter, some things there are, that man's conscience condemns without a literal Law; as injustice, blasphemy, lying, &c. But to curb and quite beat down the desires of the flesh, is a work of Religion rather than of nature; and therefore says Saint Paul, I had not known lust to have been a sin, if the Law had not said, Thou shalt not lust. Votive abstinence some cold constitutions may endure with a great deal of vexatious penitence; to live chaste without vowing I like a great deal better, nor shall we find the devil so busy to tempt us to a single sin of unchastity, as he will when it is a sin of unchastity and perjury too: I find it commended, but not imposed; and when Jephtha's daughter died, they mourned, for that she died a Maid.  
23. I have heard a well-built woman compared in her motion, to a Ship under sail; yet I advise no wise man to be her owner, if her fraught be nothing but what she carries between wind and water, &c.  
I answer; What she carries there, you (Scotch wittol) in honour of her Marriage, is privileged to the wedded; and though the Romans had their Vestals, yet after their thirty years' continuance, the cruelty of enforced chastity was not in force against them. Single life I will like in some, whose minds can suffer continency, but should all live thus, a 100 years would make the world a desert. And this alone may excuse me, though I write against you, and like of Marriage better: one tends to ruin, the other to increasing of the glory of the world in multitudes.  
24. But if once you render yourself a pupil to whining love, &c.  
I answer; Why dost call it whining love? a good woman is a comfort like a man, she lacks of him nothing but heat; thence is her sweetness of disposition, which meets his stoutness more pleasingly; so wool meets iron easier than iron, and turns resisting into embracing: her greatest learning is Religion, and her thoughts are on her own sex, or on men, without casting the difference; and dare you call these whores? believe me, dishonesty never comes nearer than her ears, and then wonder stops it out, and saves virtue the labour; she will leave such Dauphine youths as you telling your tales, and puts back the Courtiers putting forward with a frown; yet her kindness is free enough to be seen, for it hath no guilt about it; and besides, her mirth is clear, you may look through it into virtue, but not beyond.  
25. To conclude, if you will needs be a, &c.  
I answer; It would make a man in love that is an hundred years old, to see these virtuous creatures, good women; and a good Wife hath not behaviour as at a certain, but makes it to her occasions; she (if I may describe her briefly) hath so much knowledge as to love it, and if she have it not at home, she will fetch it; and for this, sometimes in a pleasant discontent she dares chide her sex, though she use it never the worse: she is much within, and frames outward things to her mind, not her mind to them. She wears good clothes, but never better, for she finds no degree beyond decency; she hath a content of her own, and so seeks not an Husband, but finds him: she is indeed most, but not much of description, for she is direct, and one, and hath not the variety of ill: Now she is given fresh and alive to a Husband to increase and multiply; and she doth nothing more than love him, for she takes him to that purpose, and to increase the world in multitudes.  
Ladies, now your enemy is vanquished, you may take your pleasures.  
26. But if this savours too much of the Stoic, &c.  
I answer; He speaks still but faintly as a man out of breath; I'll give him a serious reproof, and let him take rest a while: Oh vain man, be advised, approach not the presence of such Angelical Creatures (as women) upon pain of my displeasure, and their frowns, which frowns alone are able to destroy a woman-hater. But Ladies, I must resolve your question, whether is more true, that likeness is the cause of love, or love the cause of likeness? In agreeing dispositions, I answer, the first is certain; in those that are not, the latter is evident: the first is the easier love, the other the more worthy; the one hath a lure to draw it, the other without respect is voluntary: we women love you for the similitude you have with us; God merely from his goodness, when yet we contrary to him, since he hath loved us when we were not like him, we must strive to be like him, because he hath loved us: we must be like him, being our friend, that loved us when we were his enemies then only is love powerful, when it frames to the will of the loved. Lord, though I cannot serve thee as I ought, let me love thee as I ought: grant this, and I know I shall serve thee the better.   

Advice to a Daughter. III. travel.  
1. Some to starch a more serious face upon wanton, impertinent and dear bought vanities, cry up travel as the best accomplisher of youth and Gentry, &c.  
I Answer; I have discovered more with my eye, than Kings can comprehend in their thoughts, and this in Travel: for indeed, men do but guess at places by relation only; there is no Map like the view of the country, experience is the best informer. And one journey will show a man more than any description can; the rest is not worth answering, his consequents.  
2. Yet since it advanceth opinion in the world, without which desert is useful to none but itself, &c.  
I answer; He would not allow a man to move from the shell of his own country, and thinks it an happiness for birth, life, & burial, to be all in a parish: but surely Travel fulleth the man; he hath lived but locked up in a chest, which hath never seen but one land. A kingdom to the world is like a corporation to a kingdom; a man may live in it like an unbred man. He that searcheth foreign nations is become a Gentleman of the world, (let Momus say what he will to the contrary:) one that is learned, honest, and travelled, is the best compound of man, and so corrects the vice of one country with the virtues of another; that like Mithridate he grows a perfect mixture, and an Antidote.  
3. If your genius tempted by profit, &c.  
I answer; A genius is that which from God, to one of the seven spirits, (is given) to be transferred by Sephiroth, through the several orders of Angels to the spheres of the Planets: Lastly, the Moon rays it through the Elements, and infuses it into the body of man; and how can this be tempted by profit?  
4. Or in case this nation should again break out into partialities, &c.  
I answer; To behold the war, Italy, France and Spain are pleasant, and as the court of the world; Germany, China and Denmark, are as the city; the rest of them are most country and barbarism, who hath not seen the best of these is a little lame in knowledge. Yet I think it is not fit that every man should travel: it makes a wise man better, and a fool worse; this gains nothing but the gay sights of France, vices of Spain, the Apery of Italy, and the exotic gestures of Flanders, and the vanity of a country: a travelling fool is the shame of all nations; he shames his own by his weakness abroad, he shames others, by bringing home their follies alone; they only blab abroad domestic vices, and import them that are transma●ine.  
5. Let not the irreligion of any place, &c.  
I answer; That a man may better himself by travel, he ought to observe and comment, noting as well the bad to avoid it, as taking the good into use.  
6. Shun all disputes, but concerning religion, &c.  
I answer; Now without registering these things by the pen, they will slide away unprofitably: a man would not think how much the charactering of a thought in paper fastens it; litera scripta manes, has a large sense; he that does this, may when he pleaseth rejourney over all his voyage, and observations of countries, their religions and laws in his closet. Grave natures are the best proficients by travel, they are not so apt to take soil, and they observe more, but than they must put on an outward freedom, with an inquisition seemingly careless.  
7. Keep your zeal chained, &c.  
I answer; How this Caterpillar of beauty operates! it were (I say) an excellent thing in a State, to have always a select number of youth of the Nobility and Gentry, and at years of some maturity send them abroad for education. Their parents could not better dispose them, then in dedicating them to the republic: they themselves could not be in a fairer way of preferment; and no question they might prove very serviceable to the State at home, when they shall return well versed in the world, languaged and well read in men, which for policy and negotiation is much better than any book-learning, though never so deep and knowing.  
8. Do not imitate their follies, &c.  
I answer; You Epidemical traveller, being abroad, my advice is, to converse with the best, and not to choose by the eye, but by fame. For the State, instruction is to be had at Court; for traffic among Merchants, for religious rights the Clergy, for government the Lawyers: and for the country and rural knowledge, the boors and Peasantry can best help you.  
9 Fall not in comparisons, &c.  
I answer; All rarities are to be seen, without comparison, especially antiquities, for these show the ingenuity of elder times in act, and are in one, both example and precept; by these comparing them with modern invention, we may see how the world thrives in ability and brain.  
10. Condemn none with too much severity, &c.  
I answer; Next above all, see rare men: there is no monument like a man alive, we shall be sure to find something in him to kindle our spirits, and enlarge our minds with a worthy emulation of his virtues, parts of extraordinary note cannot so lie hid, but that they will shine forth, through the tongue and behaviour, to the enlightening of the ravished beholder. And because there is less in this to take the sense of the eye, and things are more readily taken from a living pattern; the soul shall more easily draw in his Excellencies, and improve itself with greater profit: but unless a man has judgement to order these aright in himself at his return all is vain and lost labour.  
11. If the wisdom of the States of Holland, &c.  
I answer; You Lybian pr●selyte, some men by travel will be changed in nothing, and some again will change too much; indeed the moral outside, wheresoever we be, may seem best, when something fitted to the nation we are in. And wheresoever you go or stay, you should keep God and friends unchangeable; how ever you return you make an ill voyage, if you change your faith with your tongue and garments.  
12. To the Eucharist met in the streets, &c.  
I answer; Silence and obedience ought not in reason to be reckoned for a desertion of truth where it cannot be maintained, but to the prejudice of what the imperative power hath declared so to be; submit therefore to the custom of the country, by the title of a civil respect; else you may be a murderer as well as a Martyr, if you run unadvisedly into ruin.  
13 Pity rather than spurn at those, &c.  
I answer; It is folly to oppose any religious zealots, who think none worthy of life are found out of the train of their own opinions.  
14. Enter no farther into foreign Churches, &c.  
I answer; and oppose not one ambiguous question against another, no less dangerous to resolve; but profess it your business to learn not to teach, but comply with compulsion, where conscience and reason gives you leave.  
15. Consort with none who scoff at their own religion, but shun, &c.  
I answer; You may observe how foolishly such a man cozens his own soul in earnest, and is tumbled up and down from beggary to worship, and from worship to baseness again.  
16. Eschew the company of all English you find in orders, &c.  
I answer; Lapsed English, that fall to the Papists, to promote that idolatrous religion, invent lies and print them, that they may not only cozen the present age, but gull posterity with forged actions, they will endeavour to disprove Zerobabel, and will, if possible, make you confess money to be stronger than truth.  
17. Besides, he that beyond sea, &c.  
I answer; Beware what company you keep, especially in strange countries, since example prevails more than precept, though by the erudition dropping from these tutots, we imbibe all the tinctures of virtue and vice; this renders it little less than impossible for nature to hold out any long siege against the batteries of custom and opportunity.  
18. An injury in foreign air is cheaper passed over, &c.  
I answer; And a Traveller may be nothing but a speaking fashion, if he take pains to be ridiculous, and suffers himself to be spurned and injured, he hath seen more than he; hath perceived, and is fit to be kicked for his folly; yet some others I have observed in foreign parts, that make their atitre speak the language, and their gate cries, behold us; they censure all things by countenance and shrugs, and speak their own language with shame and lisping; they will choke rather than confess beer good drink.  
One makes his picktooth a main part of his behaviour. Another chooseth rather to be counted a spy than not a politician, and maintains his reputation by naming great men familiarly. Another chooseth rather to tell lies than not wonders, and talks with men singly, and his discourse sounds big, but means nothing; his boy is bound to admiae him howsoever, he come still from great personages, but goes with mean.  
19 Play is destructive, &c.  
I answer; So it is, you Buckram Athos, and it teaches a man the humours of another, if not bought at too dear a rate; besides it, is better to be a good gamester indeed, than men that learn no more then to be rich fools, and take an occasion to show jewels given them in regard of their virtues, that were bought in St. martin's: and not long after having with a mountebanks method pronounced them worth thousands, impauned them for a few shillings: and such provident rich fools will pretend to familiarity with all the learned men in England; and sometimes they indeed do make themselves fools, to please these fools, who sometimes again upon festival days go to Court, and salute without saluting: And at night in an Ordinary they canvas the business in hand, and seem as conversant with all intents and plots as if they begot them.  
20. He that desires quiet, and to decline, &c.  
I answer; All favours, (you sometimes) justice, and then Doctor, you that will be of any trade, by virtue of a commission, to be a justice of Peace, and by the same a Doctor of physic, (have this success, if they light on good ground they bring forth thanks.)  
What Nature hath infused, you cannot cast out, correct you may: If you must desire womens' favours, do it so moderately, as your judgement and reason may be still clear; if unawares you be overtaken, you must yet be careful to conceal yourself: so though your own passions be overstrong, others should not see them, to take you at advantages. As many have been spoiled by being soothed in their plausible desires to Ladies; so have many been abused by being malleated in their troublesome jealousies and fears of a Mercenary woman.  
21. If tempted by an impatient affection, &c.  
I answer; I have combated a monster, and Mastered him, I will write whilst he pants out his lingering breath; and I advise all young Gentlemen, not to marry uncomely women for any respects, for comeliness in children is riches, if nothing else be left them; and if you have care for your reces of horses, and other beasts, value the shape and comeliness of your children, before alliance or riches; have care therefore of both together, for if you have a fair wife and a poor one, if your estate be not great, assure your self that love abideth not with want, for she is your companion of plenty and honour. I never yet knew a poor woman exceeding fair, that was not made dishonest, by one or other in the end; favour is deceitful, and beauty is vanity, but a wise woman overseeth the ways of her husband, and eateth not the bread of idleness.  
I myself have traveled Greece, Egypt, Arabia, and part of Africa, besides Italy, Spain, France, and Germany, and could give you a thousand examples of what I have here and in other books written: when you shall read and observe the stories of all nations, you shall find innumerable examples of the like; let your love therefore be to the best, so long as they do well: But take heed that you love God, your country, your Prince, your own estate, before all others; For the fancies of men change, and so do women; and they that love to day hate to morrow. But let reason be your school-mistress, which shall ever guide you aright.  
22. Who travels Italy, &c.  
I answer; Truly I never saw the lust of men in Italy, nor the charms of women; but an ill name may be free from dishonesty, but not always from some folly, which makes the Spaniard lock up his Lady's water-gap, and carry the key in his pocket. France indeed is only guilty of Sodomy and unheard of lusts, Italy, and Spain are not: I advise them not only to be free from sin, but from suspicion, for it is not enough to be well lived, but well reported, and oftentimes weighty matters are as much carried by reputation as substance. Endure these things well noble Italy, and valiant Spain, for they come rather by destiny, then by deserving.  
23. Where you mean never to return, &c.  
I answer; Emulation is the bait of virtue, for looking into the sweetness of the reward, men undertake the labour.  
24. Make no ostentation of, &c.  
I answer; I saw a traveller, whose extraordinary account of men was, first to tell them the ends of all matters, and then to borrow money of them; he offered courtesies, to show them rather than himself humble; he disdained all things above his reach, and preferred all Countries before his own. He imputed his want and poverty to the ignorance of the time, not his own unworthiness, and concludes his discourse with half a period, or a word, and leaves the rest to imagination. In a word, his Religion and his Money are both in fashion, and both body and soul are governed by fame; he loves most voices above truth.  
25. Inns are dangerous, &c.  
I answer; Inns are dangerous if men be not careful; so are strangers, and servants; but let your servants be such as you may command, and entertain none about you but yeomen to whom you give wages; for those that will serve you without hi●e, will cost you treble as much as they that know your fare. If you trust any servant with your purse, be sure you take his account ere you sleep; for if you put it off, you may afterwards for tediousness neglect it; I myself thereby have lost more than I am worth: and whatsoever your servant gaineth thereby, he will never thank you, but laugh your simpiicity to scorn. And besides, it is the way to make your servants thieves, which else would be honest.  
26. Next to experience, &c.  
I answer; Greek and Latin are the richest gifts a father can give his child; Italian is useful, but French is a frothy form of speech, and except amongst those that know no better, it is as fruitless as Scotch, and their books are worse fancied than the Scots.  
27. He that is carried by his curiosity, &c.  
I answer; Bestow your youth in Travelling, so that you may have such comfort to remember it when past, & not sigh & grieve at the account thereof. Spend not your Summer flower of youth with Harlots, for they will study to destroy you; and you may think their pleasures will never have an end; but behold, the longest day hath his evening, and that you shall enjoy it but once, that it never returns again; use it therefore as the springtime, which soon departeth, and wherein you ought to travel with such provision, then gathered for along and happy life.  
At your return, let your time of Marriage be in your young and strong years; for believe it, ever the young Wife betrayeth the old Husband; and she that had you not in your flower, will despise you in your fall, and you shall be unto her but a captivity and sorrow. Your best time will be towards forty: for as the younger times are unfit, either to choose or govern a Wife and Family; so if you stay longer, you shall hardly see the education of your children, which being left to strangers, are in effect lost; and better it were to be unborn then ill bred: for thereby your posterity shall either perish, or remain a shame to your name and family.  
28. I can say little, &c.  
He that hath a great purse, may thrive in a strange Country; but I wish him take heed that he fall not from the purity of the Protestant Church, to infirmities, corruptions, errors, and the abominations of Plantations, and the vile behaviour of commonly a rude people; for God will punish sin with sin: they being commonly like the Turks, that will not suffer the Jews amongst them to sacrifice, for that was flat against their Laws; as we will not suffer the Papists to worship the Mass, because against our Laws.   

To the men-Readers concerning Women.  
AS certain it is, there ought to be a great care in the choice of a Wife; so the only danger therein is beauty, by which men in all ages, both wise and foolish, have been betrayed. And though I know it vain to use reasons or arguments, as John Heydon doth, in the way to bliss and happiness, a book of Hermetical Philosophy, of long life health, youth, riches, wisdom and virtue, &c. there speaking of women in one place, saith, They are imperfect men; and other things (he saith) worth your observation, to bring all to happiness and bliss; and persuades you not to be captivated by beauty: for there being few or none that ever resisted that witchery, yet I cannot but warn you, as of other things, which may be your ruin and destruction. For the present time, it is true, that every man prefers his fantasy in that appetite, before all other worldly desires, leaving the care of honour, credit and safety in respect thereof. But remember, that though these affections do not last, yet the bond of Marriage dureth to the end of your life; and therefore better to be born withal in a Mistress than in a Wife: for when your humour shall change, you are free to choose again, (if you give yourself that vain liberty.) Remember secondly, That if you marry for beauty, you bind yourself for all your life for that which perchance will neither last nor please you one year; and when you have it, it will be to you of no price at all: for the desire dyeth when it is attained, and the affection perisheth when it is satisfied. Remember (as Mr. Heydon saith in his book of The Rosacrucian Method of physic) When you were a child, that then you did love your Nurse, and that you were fond of her; after a while you did love your dry-Nurse, and did get the other; after you did also slight her: So will it be with you in your liking in elder years; and therefore if you cannot forbear to love, forbear to link, and after a while you shall find an alteration in yourself, and see another far more pleasing than the second or third love.  
But methinks the Ladies begin to frown, and whisper forth these words; that I am melancholy, and speak gravely and too solidly of the sex. I do take courage again, and pluck up a youthful resolution; look in the perusal of History, and you may find as many fair and brave examples of virtue given by women, as there hath been by men. Look over the roll of them, and you may easily fill each of them into a sufficient common-place; where many things put down as nobly done by men, it may be are either brutish, heady, or passionate, whilst in the women things appear more smooth and temperate; or if there be any think of passion or exorbitancy, it is but an addition of lustre to the sex, as a blush, or glowing in the face sets off their beauty.  
Imagine or wish a governor to be of good entertainment, affable, open of countenance, and such a one that harbours no crooked or dark designs; where can you find such a one but among women?  
Besides their natural sweetness and innocency, their talk is commonly directed to such things, as it may easily be inferred, that their heads are not troubled about making of wars, and deceiving the people, or enlarging of Empires, or founding of Tyrannies. And what can be wished is in women: If it be a happiness to a people to have a religious governor, than all Philosophy and experience teaches you, that the softest minds are most capable of these impressions; and that women are for the most part more violently hurried away by such agitations than men are. How few men Prophets does this age afford us in comparison of Prophetesses? and some are but Astrologically read; the other by nature and inspiration qualified. Women are great followers of Priests also; (their Genius being set in beauty) (as you may read) in a book of Mr. Heydon's lately published, and called the Familiar Spirit, (are Angels.) Now in that book is showed the name of every man's Genius, or Angel, and how to converse with it distinct from the body; and that it will speak with an audible voice in a corporeal shape, &c.  
If you wish for mercy in a Ruler, women are the tenderest things on the earth, they have tears at command; and if tears be the effect of pity and compassion, and pity and compassion be the mother of virtue, must you not think that mercy rules most in them, and is the soonest expected from them?  
If you expect affection from them; have not women many times cut off their hair, to make ropes for Engines, and strings for bows? have they not given up their Rings and Jewels to defray charges? have they not been content to perish for their Husbands in their habitations? and what greater love of Country can be shown? and how great would this be, if a woman looks upon herself as the Mother of her Country? what tenderness would she not have towards the people, her children? I could wish this noble sex were restored to that right which nature hath bestowed on it; and then we should have all quiet and serene in commonwealths: Courts would not be taken up with factions & underminings, but all would flow into pleasure and liberty: instead of moulding of Armies, we should be preparing of Masks; and instead of depressing of factions, we should have balls and amorous appointments. So that men might follow their handicrafts, Oxen might plow, Mill-horses drive about the wheel, whilst all this labour and sweat should serve but for the furtherance and easiness of the Court: and no wars; for women being of tender conditions, and most part of sedentary lives, would not engage in such rough employments proper only for man, who is only the best kind of savage; over whom they have also this privilege, that they can bring forth the greatest Conquerors, but man can only destroy them.  
Wine is strong, and nothing but truth excels women. But I see a volley of objections coming on, such as I fear not to stand against, but will march up to the head of this enemy's Troop, and there I will charge him through, for speaking so much against women. Indeed women ought to rule; and how many sots, inconstant, obstinate, proud, talkative, cruel, naturals and changelings, by virtue of a succession or conquest, by clubs and warlike stratagems, have mounted the Throne? And women cannot be worse at worst than such men; and withal, women are more easy and supple to be guided by wise Counsellors; women are excellent creatures. Peace a little, and hear one of King Darius young men; read Esdras 3. Chapter, and the 10. Verse.  
Thus paraphrased by Heydon.  
O Earthly men most vain, do not confine  
Strength to the potent Monarch, nor to wine,  
Nor to the multitude; 'gainst their opinion,  
Hath not the women over these donion?  
Women into the world them King have brought,  
And all such people as have Empire sought  
By Land or Sea, from the had being first,  
Bred from their wombs, and on their soft knees nursed:  
Those that did plant the Vine, and press the juice,  
Before that they could taste it to their use,  
Had from them their conception: they spin, they weave  
Garments for men, and they from them receive  
Worship and honour; needful they are no doubt,  
As being such men cannot live without:  
If he hath gathered Silver, or got Gold,  
Or found out aught that's precious to behold;  
Doth he not bring it to his choice delight,  
Her that is fair and precious in his sight?  
Leaves he not all his business and affair,  
To gaze upon her eyes, play with her hair?  
Is he not wholly hers? doth he not bring  
Gold to her, Silver, and each precious thing?  
Man leaves his Father, Mother, Country, all,  
(What he esteems most dear) to become thrall  
In voluntary bondage, with his Wife  
To lead a private and contented life;  
Which life for her he hazardeth, and her  
'Fore father, Mother, Country, doth prefer:  
Therefore by these you may perceive and know,  
Women, to whom man doth such service owe,  
Bear rule o'er you. Do you not travel, sweat,  
And toil, that of your labours they may eat?  
Man takes his sword, regardless of his weal,  
And madman like, goes forth to rob and steal:  
He sails the Seas, sounds Rivers (nothing fears)  
He meets a Lion, & his way he stears  
Through darkness, and what purchase, spoil or boot  
Is got, he prostrates at his Mistress foot:  
This shows his woman is to him more dear,  
Than he that got, or she that did him bear.  
Some have run mad, some slaves to them have been,  
Others have erred and perished in their sin.  
Do I not grant the King in power is great,  
And that all Nations homage to his Seat?  
Yet I have seen Apame her arms twine  
About his neck, the Kings loved Concubine,  
And daughter to the famous Bartacus,  
I have beheld her ofttimes use him thus;  
From the King's head to snatch the Royal Crown,  
And smiling on him, put it on her own:  
Then with her left hand on the cheek him smite,  
Yet he hath gaped, and laughed, and took delight  
To see himself so used: If she but smiled,  
(As if the power of him were quite exiled)  
He laughed on her; If angry, he was fain  
To flatter her till she was pleased again:  
'Tis true O men, whom I appeal unto,  
Are they not strongest than who this can do?  
And it is most true, that as women bring forth children into the world, as they multiply themselves into these visible and corporeal souls, and after they have brought them forth, are most tender and careful to bring them up; So it is most fitting, having all these preeminences and indulgences of nature, that when they were brought up, they should also have the rule of them: for a Potter would think it hard measure, if after the pitcher were made it should sly in his face.   

Advice to a Daughter. IV. Government.  
Contract not the Common distemper incident to vulgar brains, who still imagine more ease from some untried Government, then that they lie under; not having passed the first form of experience, where we may learn that Tyranny is no less natural to power then lust to youth, &c.  
1. I Answer; These Rules of Hypocritical Tyrants, (I will set down) are fit to be known, that they may be avoided, and met withal, and not drawn into imitation.  
The Policy of a Tyrant to hold up his State, is first to make show of a good governor, by observing a temper and Mediocrity in his Government, and whole course of life. To which end it is necessary, that this subtle Tyrant be a cunning Politician, and that he be taken so to be, for that it maketh him more to be feared and regarded, and is thought thereby not unworthy to govern others.  
We may be assured, that there is no greater Index of Ambition, than an affectation of popularity, which appears in meek addresses to the people, wooing and familiar condescensions, bemoaning their sufferings, commending a more vigorous sense of them. And to make show not of severity but of Gravity, by seeming reverent, not terrible in his speech, and gesture, and habit, and other demeanour, as extreme kindness and fawning, which is always suspicious, because often fraudulent: remember the Sileni, that use to kill with hugs and embraces. I know and have observed, it is very usual for men to personate goodness, till they have accomplished their ends; And this, sometimes by pretending to take care of the commonwealth; and to that end, to seem loath to exact monthly assessments, and Excise of Beer and Ale, and other charges; and yet to make necessity of it, where none is, to that end to fancy Plots, and imprison those are of the better sort amongst a few silly fellows, and make them partners in the design, which indeed may prove nothing; and to keep men in arms, that he may continue his exaction and Contribution so long as he list; and thereof to employ some in his public service, and the rest to hoard up in his Treasury; and sometimes to give an account by open speech, and public writing, of the expense of such Taxes and impositions as he hath received of the republic, that he may seem to be a good husband, and frugal, and not a robber of the commonwealth.  
2. Be not the pen or mouth of, &c.  
I answer; I have observed, a man born obscurely, who as long as he was private and poor, excelled in a soft and tractable disposition, but when by juggling he had obtained the government of Arabia, there was none more odious for a cruel, covetous and barbaric tyranny; and I observed of Sede Mahomet Alhayse, there was never a better servant and a worse master.  
And I know a good aim, much less a good pretence, cannot justify a bad action, and therefore we ought to be as solicitous about the lawfulness of the means as about the goodness of the end. It is a maxim in morality, that honum oritur ex integris, and in Christianity, that we must not do evil that good may come of it; and we may possibly rescue ourselves from future cozenage, if we examine the lawfulness of every circumstance leading to the end propounded, before we are tickled and transported with the beauty of the pretence.  
As to forbid feastings at the usual times, and other meetings, which increase love, and give opportunity to confer together of public matters, under pretence of sparing cost for better uses: to that end the Courfeu belwas first ordained by Willi. the conqueror, to give men warning to repair home ●t a certain hour.  
3. A multitude inflamed under a religious pretence, &c.  
I answer; To make schism or division under hand among his nobility, and betwixt the nobility and the people; and to set one rich man against another, that they combine not together, and that himself by hearing the griefs and complaints, may know the secrets of both parties, and so have matter against them, when he listeth to call them to an account.  
4. The example of Brutus, &c.  
I answer; It cannot be then easily imagined, of what singular importance the aspersing and blotting of a Prince is, to boil up popular discontent to that height which is requisite for a rebellion: and here it must diligently be inquired, if there have not been such lapses as have galled the people; and though they be old sores and skined, yet they must be searched and refreshed, and exasperated with all the urging circumstances that come within the invention of scandal. It must be remembered if any persons of public note have suffered under the sword of justice, whose crimes can by art or eloquence be extenuated, whose hand measure must be mentioned with tears, that so old traitors may be propounded for new Martyrs: this hath been the ordinary method of ambitious and wicked powers, and it was ever the most compendious way of usurpation, to dissemble a strong affection to the country, lamenting the vices of the Prince, and miseries of the people; not with an intent to rescue them from servitude, but to get such a portion of favour as may lift us up to the same pitch of honour on their shoulders; which having obtained we transcendently abuse, changing the rods of royalty into the scorpions of Anarchy, Aristocracy, or a free State.  
5. Before you fix, consult all the objections, &c.  
I answer; It is the fashion of fortunate traitors to feed the people with shells and empty names: as if their bare assertion could demonstrate to us (against all experience) that 'tis freedom to be slaves to quondam peasants, and slavery to be subjects to a true and natural Prince; and therefore if the Prince be severe, he gives them Nereo's brand, a man kneaded up of dirt and blood; if he be of parts and contrivance, he calls it pernicious ingenuity; if he be mild and favourable to tender consciences, he declaimes against his toleration; if he urge uniformity and decency in divine service, he rails at his superstition. And because there is no such equilibrious virtue, but has some flexure to one of the extremes.  
But if the Prince hath by carriage of extraordinary innocence vindicated himself from obloquy (which shall scarce be, if small faults be rightly improved) then Machiavel's advice must be followed, to calumniate stoutly, till the people have entertained something to his pre●udice: it is a figure in politics to make every infirmity a fault, and every fault a crime; and if the people be disposed to alteration, these must first be urged against a Monarch to depose him, which is commendable, if you can dress him up like a Tyrant; as you may find it justified by an honest Scot: who complains that there are not some glorious rewards appointed for Tyrannticides, &c. The Grecians gave divine Honours and great gifts to those that killed Tyrants.  
6. Submit quietly to any power, providence, &c.  
I answer; It is wisdom so to do: and for my part, I will obey my superiors without compulsion. I know the power of authority by woeful experience to be very strong in other countries, and able to conquer the Saints, and to convert innocency into faults; and he that peruses history shall find that there hath been no innovation so gross, no rebellion so hideous, but hath had some Ecclesiastical somenters; for such as want worth enough of their own, to reach preferment in a regular way, are most apt to envy the just honours of better men, and despairing to obtain their end by learning and piety, they aspire to it by the crooked means of faction and schism: nor are these despicable instruments to the Politician, for the sharpest for the sharpest sword in his army cannot vie services with a subtle quill; you may see his business in writing, preaching and disputing, that so his tongue is a shield to his patron's opinion, and a sword to his adversaries.  
The Jesuit reckons it in the number of his merits, if he may by any sinister ways ruffle and disorder heretical kingdoms, (so he calls them) encourage weak and unstable minds to slight magistracy, irritate divisions, tumults, rebellions, absolve from oaths, and all sacred ties; so that it is hard to find any tragical Scene, or bloody Theatre, into which the Jesuit hath not intruded and been busy, contributing in a very high measure to every fanatic insolence, justifying the old Pope Joan, the picture of the whore of Babylon: these are the firebrands of Europe, the forge and bellows of sedition, infernal Emissaries, the Pests of the age, men that live as if huge sins would merit heaven by an Antiperistasis.  
7. If authority exact an acknowledgement, &c.  
I answer; Submit, and observe, that there is no nation without some turbulent spirits of its own, the dishonour of the gown and Pulpit, the shame, and sometimes the ruin of their country; you would think they had their text from a Gazet, because you hear so much of a Coranto in the application; that these may be fit implements for the governor: there are these requisite qualifications, there must be a principal gift of wresting the Scripture, vexing and urging the holy Text, constraining it to patronize the design: the great Apostle expresses this in three very emphatical terms, 1. the cogging the Die, making the word of God speak what they list, 2. Crafty applications and expositions of it, 3. All the methods and arts of cozenage, guilding and varnishing rotten doctrines; and this must be done in public Pulpits, vomiting out flames and spirit of sulphur from that sacred Pegma, where he should deliver none but mild and soft, that is, Evangelical Embassages.  
8. He that suffers his conscience to mislead, &c.  
I answer; It is pity the (crafty upstart) that will say to his brother, it is a sin to be honest, should have liberty to go in private, and preach in Parlours and meeting-houses, where he is listened to as an Oracle: and here commonly he is more Enthusiast than Scripturist, and his Auditors believe his dreams to be as Canonical as the Revelation; like those Mr. Heydon speaks of, their dreams are all new lights; or those this learned Gentleman chides, when he tells them that every whimsy is not prophesy.  
This subtle upstart that lately dropped from the gallow-tree into Styx, and turned a Soland Goose, aught to be of some abilities in disputing; and what he wants in logic, he must supply in garrulity and babbling, for whatsoever he affirms, the interest he hath in his seduced hearers, improves into a Syllogism: you ask after his topics, he has his Arguments from Gregory, but not the Saint, if after his weapons, he carries the name of Christ in the van of Rebellion and Robbery; and the wound he makes is faction: those consciences which will not surrender to his Parley, his master takes by storm: And thus he abuses Christ, by pretending his favour to unwarrantable actions, he abuses his Prince, by alienating the affection and allegiance of his subjects; he abuses the Church by shattering it into rents and schisms, wounding it with a feather from its own wing, snatching a coal from the Altar, to fire both Church and State; and lastly, he abuses himself; for when the political Sophister hath made his best use of his seditious spirit, he leaves him to his own wild distempers, having directed his own thoughts to another goal.  
9 Ostentation of birth at no time decent, &c.  
I answer; To keep the conquered quiet and peaceable, and well affected so much as may be, by promises of titles of honour, the people may seem by being conquered, to have gotten a Protector, rather than a Tyrant; for the Common people, if they enjoy Peace, and be not distracted nor drawn from their business, nor exacted upon beyond measure, are easily contained under obedience; yet notwithstanding they are to be disused from the practice of Arms, and other exercises which increase courage, and be weakened of Armour, that they have neither spirit nor will to rebel.  
10. Despise none not for meanness of blood, &c.  
I answer; Defame not any woman publicly or privately to another, though you know her to be evil; for those that are faulty cannot endure to be taxed, but will seek to be avenged of you; and those that are not guilty cannot endure unjust repro●h: and as there is nothing more shameful and dishonest, then to do wrong, so truth itself cutteth his throat that carrieth her publicly in every place, and despiseth the condition of another. Remember the Divine saying, He that keepeth his mouth, keepeth his life: do therefore right to all men where it may profit them, you shall thereby get much love; and forbear to speak evil things of men, though it be true, and thereby you shall avoid malice and revenge.  
11. It cannot be looked upon as an Act of prudence to do more for another, &c.  
I answer; Obligation to governors: There is no argument more popular than success in government, because the bulk of men is not able to distinguish the permission of God from his approbation: And although it be in itself fallacious and feeble, yet the misery of the conquered denies them the opportunity to dispute it; for the opposition of the sword will never be confuted by the bare fist of logic; nor doth the victor commonly permit any ventilation of his dictatates; for when the body is a slave why should the reason be free? A soldier in Lybia wondered any would be so importunate to preach Laws and moral reasons to men with swords by their sides, as if arms knew not how to descend to rational inquiries, but were enough justified by an odd kind of necessity of their own creating, that all Laws are engraven on the hilt of a victorious sword, to whose Mandamus all other Statutes must submit.  
12. No government can be safely engaged by a single person, &c.  
I answer; If he gratify his courtiers and attendants in that sort, and by such means as that he may seem not to pleasure them with the hurt and injury of his people, as with Monopolies, etc▪ I have often wondered with myself, what should move governors to print justifications of themselves, and assertions of their proceedings, which I suppose never made an understanding man a convert, nor met with a cordial reception in any, unless the abuse of a few poor shallow believers, be thought a triumph worth their pains: I have sometimes thought, they do by these papers please themselves in their abilities to delude, and so gratify their authority over the noblest part of man, by denying the liberty of the thought, and subduing the power of the soul to an implicit coherence with their own magisterial opinions.  
But the governor of the Turks, that Politician we must force our pen towards, by quoting the success of his undertakings, besides the plausibleness and insinuating nature of the proposition itself, hath the advantage of power to make us believe him, or any other such like governor that contrives these designs. Nor is this bait laid by him, or any other I point not at contemptible; many of parts and prudence, yea and of Religion, have been staggered by it: some question whether he deserved the brand of Atheism, considering the wild conceits they then had of their Gods; or differed from the common Creed, crying out, O how the God's favour sacrileges! When he had a merry gale after a sacrilegious attempt, the like said Dionysius; the best of the Greek Historians calls the victory, the just Arbitress of the cause; so did the Roman also. So hard it is to persuade mere reason, that virtue may be unfortunate, and vice happy; and some adore the fortunate, and despise the conquered.  
13. A reconciled enemy is not safely to be trusted, yet if any, &c.  
I answer; You must never trust any friend or servant with any matter that may endanger your estate: and of this you must take an especial care, for else you will make yourself a slave to him that you trust, and leave yourself always to his mercy; and be sure of this, you shall never find a friend in your young years, whose condition and qualities will please you after you come to more discretion and judgement; and then all you give is lost, and all wherein you shall teach such a one will be discovered: such therefore as are inferiors will follow you, but to eat you out, and when you leave to feed them, they will hate you; and such kind of men, if you preserve your estate, will always be had: and if your friends be of better quality than yourself, you may be sure of two things; The first, that they will be more careful to keep your counsel, because they have more to lose than you have. The second, they will esteem you for yourself, and not for that which you do possess: but if you be subject to any great vanity or ill, from which I hope God will bless you and all other, than therein trust no man, for every man's folly ought to be his greatest secret.  
14. Grant if ever a courtesy at first asking: for, &c.  
I answer, nothing does more become a wise man, then to make choice of friends, and advised in courtesies; for by these you shall be judged what you are: let them therefore be wise and virtuous, and none of those that follow you for gain; but make election rather of your betters then your inferiors, shunning always such as are poor and needy; for if you grant twenty courtesies, and give as many gifts, and refuse to do the same but once, all that you have done will be lost; and such men will become your mortal enemies.  
15. Be not nice in assisting with the advantages of nature, &c.  
I answer you friendly where you do not abuse Ladies and Gentlewomen, and in mild terms. There is some of this leaven in the judgement of most, notwithstanding those brighter discoveries in the Noon of Christianity we live under. A Bible throughly observed, would expound to us much of the riddle and dark passages of providence: we are so short sighted, that we cannot see beyond time without the Rules of Astrology. We value men and things by their temporal prosperities, & transient glories; whereas, if we put eternity into the other scale, it would much out-poise that worldly lustre that so much abuses our eyes, and cozens our understandings. I find it not in holy Writ, that God hath inseparably annexed goodness and greatness, justice and victory▪ he hath secured his servants of the felicity of a better life, but not of this; Christ's Kingdom is not here, our happiness was not of this world: not doth my Bible show me any warrant for appeal to Heaven for the decision of this or that intricacy, by bestowing success upon this party, or that cause, according to its righteousness and due merit: there is a vast difference betwixt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, even in Scripture construction. The great Turk may justly exult and prune himself in discourses of this nature, if they be once admitted and owned by Christians. And I shall forbear any longer to think Mahomet an Impostor, and must receive the Koran for Gospel, if I shall be convinced that temporal happiness and triumph are a true Index of divine Favour. Our Religion hath something more to invite our closure with it; it proposes a conveniency on earth, like Heydon's book of The way to bliss; but the Crowns and garlands are reserved for Heaven, as bliss is. The money-god in Plato pretends a command from Jupiter, to distribute as great a largesse to the wicked as to the good; because, if virtue should once impropriate riches, that fair Goddess would be more wooed for her dowry, then for native beauty. So if Religion were attended with those outward allurements that most take the senses, we should be apt to follow Christ for the loaves, and overlook the spiritual charms, and more noble ends of Christianity. The Heathens could say, happy privacy is a thing of unhappy presidency: fortunate sins may prove dangerous temptations; but to say, that God doth signally attest the actions of such a person, or the justice of such a cause, by permitting it to prosper, and taper up in the world, is such a deceit as deserves our serious abhorrency.  
16. 'Tis not dutiful nor safe, &c.  
I answer; Princes must take care they be not made fools by flatterers; for even the wisest men are abused by these: know therefore, that flatterers are the worst kind of Traitors for they will strengthen your imperfections, encourage you in all evils, correct you in nothing, but so shadow and paint all your vices and follies, as you shall never by their will know evil from good, or vice from virtue. And because all men are apt to flatter themselves, to entertain the additions of other men's praises is most perilous: do not therefore praise yourself, except you will be counted a vainglorious fool; neither take delight in the praises of other men, except you deserve it; and receive it from such as are worthy and honest, and will withal warn you of your faults.  
17. It is not safe for a Secretary to mend the Copy his Master hath set him, &c.  
I answer; He may if his Master be a wise man, and delights not in flatterers, for they have never any virtue, they are over-base, creeping, cowardly persons. A Secretary that is a fool, will ●ove a flatterer, and hate a plain honest man; A flatterer is said to be a beast that biteth smiling: David desired God to cut out the tongue of a flatterer: but ●t is hard to know them from friends, so are they obsequious and full of protestations; for as a wolf resembles ● dog, so doth a flatterer a friend: a flatterer is compared to an Ape, who because he cannot defend the house like a dog, labour as an ox, or bear burdens as an horse, doth therefore yet pla● tricks and provoke laughter. A Secretary may be sure, and so may you that he that will in private tell you your faults, is your friend, for he adventures your mislike, and doth hazard your hatred: for there are few men that can endure it, every man for the most part delighting in self-praise, which is one of the most universal follies which bewitcheth mankind.  
18. Write not the faults of person near the throne, &c.  
I answer; Do not accuse any ma● of any crime, if it be not to save yourself, your Prince, your country; for there is nothing more dishonourable (next to treason itself) then to be an accuser. Notwithstanding, I would not have you for any respect lose your reputation, or endure public disgrace; for better it were not to live, then to live a coward. I hate a coward: if the offence proceed not from yourself; if it do, it shall be better to compound it on good terms then to hazard yourself, for if you overcome, you are under the cruelty of the law; if you are overcome, you are dead or dishonoured: if you therefore contend or discourse in argument, let it be with wise and sober men, of whom you may learn by sober reasoning; and not with ignorant persons, for you shall thereby instruct those that will not thank you, and utter what they have learned from you, for their own. But if a man know more than other men let him utter it when it may do him honour, and not in assemblies of ignorant and common persons.  
19 That it is not unlawful to serve beer, office or arms, &c.  
I answer; This is like Gusman the tattered Spaniard; and I pass it over as not worth looking on, and go to the next Paragraph.  
20 Court him always you hope one day to make, &c.  
I answer; The fancies of men change, and he that loves to day hateth to morrow: let reason therefore, Don Guzman, be your school-mistress, which ever will guide you aright.  
21. 'tis a natural guard, &c.  
I answer; A governor will make friends, and knows how to improve any popular gust he raised, because such a storm is his seedtime; and the Dutchmen boast they can sail with all winds: the aspiring man observes the quarter whence the fairest gales of preferment blow, and tacks about ship, turning his helm to fill the sails of his ambition; nor can the compass point more varieties of winds then his dexterous soul hath changes and garbs, and suitable compliances.  
What the Orator calls his top and perfection, to make happy application to the several humours and Genius of all sorts of men, qualifying his address with what he knows will most charm a friend he treats, that the governor does, not only with his lips, but life you may find all those figures and tropes digested into his actions, and made practical, that are in the other only vocal. He remembers that of an almanac-maker, who having now successfully gained, and written amiable predictions in flattery of three Princes, and still in the same aspect of favour, unshaken with the vicissitudes he had run through: being by myself asked by what means he preserved his fortune, he replied, he was made of the pliant willow, not of the stubborn oak, always of the prevailing religion, and a zealous professor: this easiness and bending is of absolute necessity; for if the same temper which insinuated in violent times were retained in a composed and settled government, it would be altogether distasteful; and so on the contrary.  
22. Mingle not your interest, &c.  
I answer; Amongst all other things of the world, take care of your estate, which you shall ever preserve, if you observe three things; first, that you know what you have, what every thing is worth that you have, and to see that you are not wasted by your servants and officers. The second is, that you never spend any thing before you have it, for borrowing is the canker and death of every man's estate. The third is, that you suffer yourself not to be wounded for others' men's faults, and scourged for others' men's offences, which is, to be surety for another; for thereby millions of men have been beggared and destroyed, paying the reckoning of others' men's riot, & the charge of other men's folly and prodigality.  
23. Let nothing unjustifiable, &c.  
I answer; If religion be in fashion, you can scarcely distinguish this man from a saint; he does not only reverence the holy Ministers, but if need be, he can preach himself▪ if cunctation prevails, he acts L. if the buckler must be changed for a sword, he personates the Prince of Conde: if mildness be useful, Charles Stuart called King of Scots, is not more a lamb than he. If severities are requisite, Rupert's butcheries are sanctities, compared with his: as Cyclope Euripides, shifted disposition as he altered place, (being voluptuous and jovial in Jonia, frugal and retired in Lacedaemon) so he proportions himself to time, place, person, religion, with such a plausibleness, as if he had been born only to serve that opinion which he harboured but as a guest, whilst it continued in sway, having a room in his heart; if occasion be, to lodge the contrary, and to cry it up with as much ardour as he once used to extol the former; and thus like a subtle Proteus he assumes that shape that is most in grace, and of most profitable conducement to his ends; he abounds in a voluble wit, and like a changeling more turning then a potter's wheel.  
He hath this advantage of the chameleon, that he can assume whiteness, for I find him often wearing the vest of innocency, to conceal the ugliness and blackness of his attempts in his Advice to a son.  
24. avoid the folly of Actaeon, &c.  
I answer; A Princes secrets ought to be kept, and if he be a good governor, he is inviolably constant to his principles of virtue and religious prudence; his ends are noble, and the means he uses innocent; he hath a single eye on the public good; and if the ship of the State miscarry, he had rather perish in the wreck, then preserve himself upon the plank of an inglorious subterfuge: his worth hath led him to the helm, the rudder is an honest and vigorous wisdom, the sta● he looks to for direction is in Heaven, and the port he aims at is the joint welfare of Prince and people.  
This constancy is that solid rock upon which the wise Venetian hath built its long-lived republic, so that it is probable the maiden Queen borrowed her Motto of Semper eadem from this maiden commonwealth.  
It is true, something is to be conceded to the place and time, and person of a Prince; and I grant that there are many innocent compliances, Heydon's Basilica chymica is observable, there may be a bending without a crookedness, we may circumire, & yet not aberrare; Paul became a Jew that he might gain the Jews, but he did not become a sinner that he might gain sinners; he was made all things to all men, but he was not made sin to any, that is, his condescensions were such as did well consist with his Christian integrity.  
Greatness and honours and riches, and sceptres, those glorious temptations that so much enamour the doting world, are too poor shrines for such a sacrifice as conscience, which the governor hath so much abused by an inveterate neglect, that it is become menstruous, Ephemerals.  
25. Providence or a severer destiny hath, &c.  
I answer; When the choice of the affection dies, a general lamentation follows; for we seldom find any without a peculiar delight in some peculiar thing, though various as their fancies lead them: honour, war, learning, music, do all find their several votaries, who also if they fail in their souls wishes mourn immoderately.  
26 Afflict not yourself to see, &c.  
I answer; The time is come about whereof Diogenes prophesied, when he gave the reason why he would be buried grovelling, we have made earth's bottom powerful to the lofty skies: gold that lay buried in the buttock of the world is now made the head and ruler of the people, putting all under it; we have made it extensive as the Spanish ambition, and in the mean, have undeservedly put worth below it. Worth without wealth, is like an able servant out of employment, he is fit for all businesses, but wants wherewith to put himself into any: he hath good materials for a foundation, but misseth wherewith to rear the walls of his fame. For though indeed riches cannot make a man worthy, they can show him to the world when he is so; but when we think him wise, we appear to be content to be misled with the multitude. To the rich I confess we owe something, but to the wise man most: To this for himself, and his innate worthiness; to the other as being causually happy, in things that of themselves are blessings, but never so much, as to make virtue mercenary or a flatterer of vice: worth without wealth besides the native nobleness, has this in it, that it may be the way of getting the wealth which is wanting; but as for wealth without worth, I count it nothing but a Rich Saddle for the State to ride an Ass withal.  
27. One may attain to a higher degree, &c.  
I answer; If his conscience will suffer him to swear to those subtle snares the governor lays in such an oath, as may furnish with a sense obliging to the design, he may be preferred.  
But it appears by sad experience, that in propounding of oaths, requiring promises, and other solemnities, there have been multitudes induced to bind themselves upon some secret, loose, and mental reservation, which they have framed to themselves as a salvo in case of breach; so apt we are in affairs of greatest importance, to advise more with corrupt wit then sound conscience: in the catalogue of self delusion, you may possibly find these.  
We are ready to interpret the words too kindly, especially if they be ambiguous; and it is hard to find terms so positive, but that they may be eluded indeed, or seem to us to be so, if we be disposed.  
Some are invited to illicit promises qua illicit, because they know them to be invalid.  
Some are frighted into these bonds by threats, and losses, and temporal concernments, with the expense of the value of a cellar of Beer; in a Scarlet cloak, and a good suit of cloth lined with knavery; some with a Dicker of Leather, and a good pair of boots, set up on the highest size of hypocrisy and deceit, to step into preferment; and then they please themselves that they swear by duress, and so are disengaged some are oath-proof, I mean there are such sear-sculed men, as will swear pro and con.  
Some have learned from the Civilian Cleveland, and others of them, that though he swear to a thing not materially unlawful, yet if it impedes a greater moral good, it becomes void.  
Some take liberty to swear, because they judge the person to whom they swear incapable of an oath; as Philalethonus defends the breach of an oath to a thief, from perjury: and this scribbler of the Advice to a Son, to a Tyrant to violate his faith is an honest perjury: the first sort of these falls most porperly under the notice and practice of a crafty governor, though he may also use the last, but at different times.  
28. Though Law perish, &c.  
I answer; It is not difficult for him to cast his desire into such soft glib expressions as will down with most; yea, with many that would absolutely disavow the same in rough language; if he be unskilled in this black Art, I commend him to the Pedagogy of the Delphic devil.  
29. Though I hope I have now reason, &c.  
I answer; In employments, there is this same method through all the world, in general. All things come to their height by degrees, there they stay the least of time in a prosperous profession, than they decline as they rose; only mischief being more importunate, ruins their profession at once, what hath been long a rearing.  
30 Avoid in your pleadings, &c.  
I answer; Amongst all other professions, choose that which your Genius is fittest for, as the learned ginger will tell you: the Law I would have have you well read in, but not to know the smart of it; the practice of it is so gilded with gold, that you may swallow a cause, and forget who may be purged of all their goods and Chattels, Lands and Tenements, by your potions, or neglects. Therefore take heed how you delay any man for lucre or gain, or how you manage a bad cause for your Client: money I know is apt to bail a rich man, when the honest poor man suffers, because he has no Acres to be his hostage. Be not made the Ass to carry the burdens of other men; if your friend desire you to be his surety, give him a part of what you have to spare, if he press you farther, he is not your friend at all, for friendship rather chooseth harm to itself then offereth it: if you be bound for a stranger you are a fool, if for a Merchant, you put your estate to swim; if for a Churchman he hath no inheritance; if for a Lawyer, he will find an evasion by a syllable or a word, to abuse you; if for a poor man, you must pay it yourself; if for a rich man, it need not; therefore from the Law suretyship and defamation bless yourself.  
31. At a conference to, &c.  
I answer; Every unbridled tongue in the end shall find itself unfortunate, for in all that ever I observed in the course of worldly things, I ever found that men's fortunes are oftener made by their tongues then by their virtues, and more men's fortunes overthrown thereby also, then by their vices.  
32. If you be to vote in any public &c.  
I answer; The mouth of a wise man is in his heart, the heart of a fool is in his mouth, because what he knoweth or thinketh he uttereth; and by your words men will judge you: such as your words are, such will your affections be esteemed, and such will your deeds as your affections, and such your life as your deeds: Therefore be advised in debates what you discourse of, what you maintain, whether touching Religion, Scare, or vanity: for if you err in the first, you shall be counted profane, if in the second, dangerous in the third, indiscreet and foolish.  
33. As excellent Painters were not wont to fix upon a single beauty, &c.  
I answer; If you imitate greatness according to these directions, rather than goodness advised by myself, it is most certain, there is no other tye of security and establishment to a person that hath ravished greatness, and acquired violent oaths: for usurpation hath only these two pillars, its own Arms and Militia, and public oaths and acknowledgement; and it is scarce worth query, whether, when the gross of a Nation is thus bound, the oath be not as valid, and the conscience as much concerned, as if it had been sworn to a lawful Prince. It is reasonable, that an usurping power cannot upon any prudent persuasion, have the same confidence in the love of the people that a just hath; nor is the following Government enticing to imitation; for never any Kingdom badly acquired was well administered. The same with Doctor Culpeper, where one objecting the vices of Princes, receives this answer; Therefore they were not natural Princes, but violent usurpers, & so beholding more to fear then love of their subjects. And therefore if the governor by imitation of the blessed means forementioned, can gain a Superiority, there is no trusting to those ingenious guards, his own good, and the love of others. His best defence is awe, and fear, and scaffold, and gibbet, &c. for he that hath no voluntary room in the hearts of his people, must use all means to gain a coercive.  
34. Before I came to have leisure, &c.  
I answer; Princes frailties and promises are like other men's, and may be put into the same bottomless bag which Poets say Jupiter made for lovers asseverations. Their words are as good as their oaths, for they are both trifles: children are to be cozened with rattles, and men with golden words from a Prince's mouth.  
35. He that seeks perfection on earth, &c.  
I answer; Nature and Religion conjoined beget fear and love together, admiration, reverence: and these are so rare for qualification, that they beget long life, health, youth, riches, wisdom and virtue. And these are most necessary to perfection, as you read in Heydon's way to bliss.  
36. Those that impute their good, &c.  
I answer; God will teach you to know you are not wise enough to choose for yourself; and therefore will lead you to a dependency on him, wherein he does like Charles Stuart, who feeds not the expectation of Favourites that are apt to presume, but often crosses them in their hopes and fears; thereby to tie them faster in their duty and reverence, to his hand that giveth: and certainly you shall find this infallible; though God gives not your desires, yet he always imparts to your profit. How infinitely would you entangle yourself, if you could sit down and obtain your wishes? do you not often wish that, which you after see would be your confusion? and is not this, because you ignorantly follow the flesh, the body, and the blinded appetite, which look to nothing but the shell and outside? whereas God respecteth the soul, and distributeth his favour for the good of that, and his glory. God sees and knows your heart, and things to come in certainty; you, but only by Astrology; which doth often fail of predicting truth, or happily by A Rosacrucian, who sometimes to my knowledge loses himself in the clouds of the world's occasions: and no man would be more misarble, than he that should cull out his own ways; what a specious show carried Midas his wish with it, and how it paid him with ruin at last? surely God will work alone, and man must not be of his counsel: nothing puts destruction on him sooner, than when he presumes to part the Empire with God. If you can be patient, God will be profitable; but the time and means you must leave to him, not challenge to yourself: neither must your own endeavours wholly be laid in the couch to late. The moral of the tale is a kind of an instructive satire, when the Carter prayed in vain to Jupiter, because he did not put his shoulder to the wheel: do your part with industry, and let God point the event. I have seen matters fall out so unexpected; neither ginger not Rosacrucian could give any successful judgement of them; which have tutoured me in all affairs, neither to despair nor to presume: not to despair, for God can help me; not to presume, for God can cross you. It is said of Marius, that one day made him Emperor, the next saw him rule, the third, he was slain of the soldiers: never despair, because you have a a God; never presume, because you are a man.  
37. As I would have you primarily intend, &c.  
I answer; A Magistrate or a Prince that would establish a troubled Government, must first vanquish all his foes; factious heads must be higher by a pole than their bodies; for how will the folds be quiet, while yet among them there be some wolves? He that would rule over many, must fight with many, and conquer, and be sure either to cut off those that raise up tumults, or by a majestic awe, to keep them in a strict subjection: slackness and connivance are the ruins of unsettled Kingdoms, your passions and affections are the chief disturbers of your civil State. What peace can you expect within you, while these rebels rest unovercome? If they get a head your kingdom is divided, so it cannot stand. Separations are the wounds of a Crown, whereby neglected, it will bleed to death: then you must strive to subdue; if you cut them not off, you must yet restrain them. 'Tis no cruelty to deny a Traitor liberty, you must have them be your Subjects, not your Prince; they must serve you, and you must sway them. If it cannot be without much striving, you must be be content with a hard combat, that you may have a happy reign; 'tis better you endure a short skirmish, than a long siege, having once won the field you must keep it.  
38. The like may be imagined of men, &c.  
I answer; In all Nations two things are cause of a common prosperity, good Government, and good obedience; a good Magistrate over a perverse people is a sound head on a surfeited body; a good commonwealth and a Ruler, is a healthful body with a head-aching, either are occasions of ruins, both sound preservatives. A good governor is a skilful shipmaster, that takes the shortest way, and the safest course, and continually so stears, as the rocks and shelves which might shipwreck the State, be avoided, and the voyage ever made with the strongest speed, best profit, most ease: but a wicked Magistrate is a wolf made leader of the fold, that both satiates his cruelty, and betrays them to dangers; to whom, if you add but ignorance, you may without Astrology, prophecy or predict destruction: The judge's insufficiency is the Innocents calamity. 'Tis an huge advantage that man hath in a credulous world, that can easily say and swear to any thing; and yet withal, so palliate his falsifications and perjuries, as to hide them from the conusance of most. The Ruler must be furnished with handsome refuges; if he be wise and Tyrannous, that may seemingly heal miscarriages this way, he need not spend much time in inquiry after such helps; these declining ages will abundantly furnish his invention: but if the commonwealth be obedient, and the Ruler worthy, how durable is their felicity and joy!  
39 Another error may happen, &c.  
I answer; That City is safe, whose Citizens are obedient to the Magistrates, and the Magistrates to the Laws. What made the Major Scipio so victorious, but his wisdom in directing, and his soldier's willingness in obeying, when he could show his Troops, and say, You see not a man among all these, but will if, I command him, from a Turret throw himself into the Sea? As it is in the larger world, so it is in the little world of man; none if they serve the true Prince: but have a governor completely perfect: criticism itself cannot find in God to cavil at; he is both just and merciful, in the concrete and the abstract, he is both of them, who can tax him with either cruelty or partiality? Though your obedience cannot answer his perfection, yet endeavour it: If Christ be not your King to govern, he will neither be your Prophet to forewarn, nor your Priest to expiate: if you cannot come near it in effect, as being impossible, you must in desire, as being convenient: so though less, yet if sincere, you know he will accept it, not as meritorious, but respecting his promise.  
40. Neither can the, &c.  
I answer; Let Christ be your King, Prophet and Priest; and as for the world, I know it too well to persuade you to dive into the practices thereof: rather stand upon your own guard against all that tempt you thereunto, or may practise upon you in your conscience, your reputation or your purse, resolve that no man is wise or safe, but he that is honest.  
Serve God, let him be the Author of all your actions, commend all your endeavours to him, that must either wither or prosper them; please him with prayer, lest if he frown, he confound all your fortunes and labours like drops of rain on the sandy ground: let my experienced advice sink deep into your heart. So God direct you in all his ways, and fill your heart with his grace.   

Advice to a Daughter. V. Religion.  
1. Read the Book of God with reverence, and in things doubtful take fixtion from the Authority of the Church, which cannot be arraigned of a damnable error, without questioning that truth which hath proclaimed her proof against the gates of hell, &c.  
I Answer; God hath left three books to the world in, each of which he may easily be found; the Book of the creatures, the Book of conscience, and his written Word: The first shows his Omnipotency, the second his justice, the third his mercy and goodness; so though there be none of them so barren of the rudiments of knowledge, but is sufficient to leave all without excuse, and apologies: yet in them all, you find all the good that ever either the heathen, or the Christian hath published abroad: in the first is all natural Philosophy: in the second all moral philosophy: in the third all true Divinity, to those admirable pillars of all human learning, the Philosophers God showed himself in his Omnipotency and justice, but seemed as it were to conceal his mercy; to Christians he shines in that which outshines all his works, his Mercy: Oh, how should we regratulate his favours for so immense a benefit, wherein secluding himself from others, he hath wholly imparted himself to us! In the first of these, Brightman was not out, nor would I have you, but to admire his works, by a serious Meditation of the wonders in the Creatures. In the second I would have you reverence his justice by the secret and in most checks of the conscience: in the third embrace his love by laying hold on those promises, wherein he hath not only left you means to know him, but to love him, rest in him, and enjoy him forever.  
2. The prudent Consistory finding, &c.  
I answer; Can a fly comprehend man upon the top of Monarchy? no more can you comprehend God in the height of Omnipotency; there are as well mysteries for faith, as causes for reason: this may guide you, when you have to deal with man; but in divine affairs, reason must wait on faith, and submit to her prerogatives. The conscience is great, but God is far greater than it.  
3. He may be less prudent, &c.  
I do not think the greatest Clerks are nearest Heaven, much of their knowledge is superfluous; for Bellarmine makes four hundred questions of faith: And Doctor Owen makes a gracious tale of a great many more; and not ten of them which toucheth our salvation to understand.  
4. Despise not a profession of Holiness, &c.  
I answer; Words are not the difference of good men and bad; for every man speaks well: therefore how noble a thing is virtue, when no man dares profess any thing else?  
5. hypocrisy though looked upon, &c.  
I answer; As I think there are many worse than they seem, so I suppose there are some better than they show, and these are like the growing chestnut that keeps a sweet and nutrimental kernel included in a rough and prickly husk: the other as the Peach; holds a rugged and craggy stone under the cover of a velvet coat: you should not deceive a good man either way, both offer a wrong to virtue; the one shows her worse than she is, dulling her beauty with dim colours, and presenting her with an harder favour than her own; the other doth varnish over the rottenness of vice, and makes goodness but the vizor of hypocrisy, either are condemnable: painting the face is not much worse than wilful soiling it; he is as well a murderer, that accuseth himself falsely, as he that did the Act, and denies it. One would obscure goodness with vice, the other would palliate vice with goodness, fraud is in both; and I am sure no pleasure can make deceit allowable: you must therefore strive to avoid both, and with either seem as you are, or be as you seem; but if you will err on one side, I had rather you should resemble a plain country man, that goes in russet, and is rich in revenues, than a riotous courtier that wears glorious apparel without money in his purse.  
6. criticisms and curious questions. &c.  
I answer; If a man shall once take upon him to call that light which God calls heavy, that sin venial, which God calls grievous, measuring any one sin by the measures of his lusts and appetite, and not of his conscience: what shall let him to do with the next that his affections stir him to, (the like reason serving for all) and so go forward till he place his whole corrupted affections in God's room.  
7. I can approve of none for, etc,  
I can approve of none for, &c.  
I answer; God who calls his elect unto himself to make them enjoy heaven, compels none to make defection from himself: besides, the Devil never assails a magisterial Divine; I mean a man so called, except he find him either void of knowledge, the fear of God, or in controversy with his word.  
8. I grant the Socinians are not, &c.  
I answer; That in the direct worship of God himself, you ought to be guided by the word of God, as he prescribes in the same, and not otherwise, as also in the matter of sacrifices; but in the form and order of ceremonies, that indeed is solely left unto the Church, but not the immediate worship, we may not therein follow our own wills, that is the main difference between them and the ancient Canons of the Church, if you may use a will-worship, than you are in the right with them, but if you may not, than you are in the right with us.  
8. And as the Socinian Doctrine, &c.  
I answer; The Devil where he cannot have the whole, seeks ever to get one part of the soul, either the will or the understanding, which he may come easiest by; as in Protestants the will, in Socinians the understanding: a learned Socinian, and an ignorant, are of two religions.  
10, Yet were not Purgatory, &c.  
I answer; the Papists religion is like Homer's Iliads of the siege of Troy, or Virgil's Aeneads of the beginning of Rome; both of them had a foundation of truth; so had the Papists the Bible, but they have all added so much that the first truth is almost lost.  
11. But in conclusion you will find, &c.  
I answer; If the Pope may err as a man, but not as a Pope, I would know why the Pope doth not instruct or reform the man, or wherefore the man doth not require the Pope's instructions?  
12. And yet it was no unhappy, &c.  
I answer; It must needs show the Puritans and Papists religions to be both ill, that they would plant them by liberty of conscience and war; whereas the true Protestant religion rose by fasting and prayer, and is set up upon the rock of faith, for every good work to mount up the soul to eternal rest with God.  
13. I confess the Millenaries, &c.  
I answer; The true Protestant religion stands like a virtue between the Presbyterian, Papist, Annabaptist, Independent, Quaker, Millenary; that is, an extremity in the excess, this part of them in the effect; that aims at the confusion of the State, this other makes confusion in the Church: let that Prince that desires the welfare of his kingdom, crush the power of the first part, and curb the malice of the other, so shall his Church be peaceful, his state honourable, and on his head shall his crown flourish.  
14. But for the vagabond, &c.  
I answer; Although particular men of all professions of religion, have been some thieves, some murderers, some traitors, yet ever when they came to their end and just punishment, they confessed their fault to be in nature, and not in their profession, the Roman Catholics only excepted.  
15. And our new Levellers, &c.  
Every age breeds some exorbitant spirits, who turn the edge of their own sufficiency upon whatsoever they can devour in their ambitious apprehensions and attempts, seeking rather a great than a good fame, and holding it the chiefest honour to be thought the wonder of their times, which if they attain unto is but in the condition of monsters, that are generally much admired, but more abhorred: and such are the Levellers, and with them I place the fift-Monarchy men.  
16. It is observable in the present, &c.  
I answer, it matters not much whether in government you tread the steps of severe Hannibal, or gentle Scipio, so your actions be honourable, and your life virtuous; both in the one and in the other, there is defect and danger, if not corrected and supported by the fair repute of some extraordinary endowments, so no matter, black or white, so the seed be good.  
17. Will not such proceeding, &c.  
I answer; It has been observed that in all innovations and religions (which ordinarily have their rise from pretences of religion or reformation, or both) the breach and neglect of laws hath been authorized by that great Patroness of illegal actions, Necessity.  
Now the wild error of Anarchy is never without such an advocate as this, for he cares not to distinguish, whether the necessity be of their own creating or no, as for the most part it is, being indeed an Apendix to the wrong he undertakes, and signifies no more than that he is compelled to cover wrong with wrong, as if the commission of a second sin were enough to justify the first.  
He changes that old charitable advice, Benefacta benefactis aliis pertegito ne perpluant, into vitia vitiis pertegito ne perpluant that so heaping one crime upon another, the latter may defend the former from the stroke of Justice.  
He adores a maxim in Eugenius Theodidactus the Civilian, justum est bellum quibus necessarium, & pia arma quibus in armis spes est, that war must needs be just that is necessary, and those arms pious that are all our livelihood: it were very incongruous to desire that man to leave his crutch that cannot walk without, 'tis no less unnatural to invite him to quit his sword, whose life and fortune leans entirely upon it.  
18. Nevertheless though a high, &c.  
I answer again, If he can insinuate the scope of the war to be zealous & legal, a little daubing will serve to legalize the circumstances: that of the Civilians must be remembered, Licere in bello quae ad finem sunt necessaria, nothing is unlawful in war, that serves the end and design of it: the Oracles of the gown are too tender for the sword men, and it may be he had wit in his anger, who affirmed, that martial law was as great a solecism as martial peace. If the people be once possessed that his aims and ends are fair, will never expect that the media for attainment of his end, should be retrenched by the strict boundaries of law; he manages that rule very practically, I may invade any thing of any man's that threatens certain danger to me if I suffer him to enjoy it. Now he can very plausibly make this certain danger or incertain, as shall best suit with his affairs: it is a broad liberty that Culpeper concedes. If I have no other way to assure my life, I may by any means repel any power that assaults it, though just; self-defence being a clear dictate of nature; when life and liberty and safety come in question, there ought no consideration to be had of just or unjust, pitiful or cruel, honourable or dishonourable.  
Now when the people have according to his desire got over the great obstacle, and digested the plot for pious, it is easy to set all future proceedings upon the score of liberty, safety, religion; and if he be constrained to use means grossly unlawful, 'tis but to make them seem holy in the application, and all's well; for it is the humour and Genius of the vulgar, when they have once rushed into a party implicitly, to prosecute it as desperately as if they were under demonstrative convictons of its justice.  
He doth make a virtue of necessity, because there is no other verttue will so easily be induced to serve his proceedings as this; she may well smile upon licentiousness, who hath herself no law.  
19 Keep then your conscience tender, &c.  
I answer; It is either science or opinion which you mean by the word conscience; for men say that such and such a thing is true in and upon their conscience, which they never do, when they think it doubtful, and therefore they know or think they know it to be true; but men, when they say things upon their conscience, are not therefore presumed certainly to know the truth of what they say; it remaineth then that the word is used by them that have an opinion not only of the truth of the thing, but also of their knowledge of it, to which the truth of the proposition is consequent: conscience I therefore say is the opinion of evidence, and the Devil never troubles the conscience, except he find the man either void of knowledge or of the fear of God.  
20. Fly that self-murdering Tyrant, &c.  
I answer; most Heresies have proceeded from mingling Philosophy with Religion; from that, and obstinacy of Policy, have all the Papists errors risen: when Christ tells them, that flesh and blood cannot inherit the kingdom of heaven.  
21. All Religions but ours, &c.  
I answer; Variety in any thing distracteth the mind, and leaves it waving in a dubious trouble: and then how easy it is to sway the mind to either side? but among all the diversities that we meet with none trouble us more than those that are of Religion: 'tis rare to find two kingdoms one; as if every nation had (if not a God) yet at least a way to God by itself, this stumbles the unsettled soul; that not knowing which way to take without the danger oferring, sticks to none, so dies ere he does that for which he was made to live, the service of the true Almighty; we are born as men set down in the midst of a wood, circled round with several voices, calling us; at first, we see not which will lead us the way out; so divided in ourselves, we sit still and follow none, remaining blind in a flat Atheism, which strikes deep at the foundation both of our own and the whole world's happiness. 'tis true, if we let our dimmed understanding search in these varieties (which yet is the only means that we have in ourselves to do it with) we shall certainly lose ourselves in their windings; there being in every of them something to believe, above that reason that leads us to the search: Reason gives us the Anatomy of things, and illustrates with a great deal of plainness all the ways that she goes, but her line is too short to reach the depth of Religion: Religion carries a confutation a long with it, & with an high hand of sovereignty, awes the inquisitive tongue of nature, and when she would sometimes murmur privately, she will not let her speak: Reason like a mild Prince is content to show his subjects the causes of his commands and rule; Religion with a higher strain of Majesty, bids do it, without inquiring further than the bare Command; which without doubt is a means of procuring mighty reverence: what we know not, we reverently admire; what do know, is in a sort subject to the triumphs of the soul that hath discovered it. And this not knowing makes us not able to judge; every one tells us, his own is the truest & there is none I think, but hath been sealed with the blood of some; nor can I see, how we may more than probably prove any, they being all set in such heights, as they are not subject to the demonstrations of Reason; and as we may easier say what a soul is not then what it is, so we may more easily disprove a Religion for false, then prove it for one that is true, there being in the world far more errors than truth; yet is there besides another misery, near as great as this, and that is, that we cannot be our own choosers, but must take it upon trust, from others. Are we not oft, before we can discern the true, brought up and grounded in the false, sucking in heresy with our milk in childhood? nay when we come to years of abler judgement, wherein the mind is grown up complete man, we examine not the soundness, but retain it merely because our fathers taught it: what a lamentable weakness is this in man, that he should build his eternal welfare on the approbation of perhaps a weak and ignorant parent? why do you neglect that wherein should be your greatest care?  
22. As it it manifest that most Princes, &c.  
I answer; There are few which first fit that precept of trying all things, and taking the best: Assuredly though faith be above reason, yet there is a reason to be given for faith, he is a fool that believes he knows neither what, nor why: among all the diversities of Religions that the world holds, I think it may stand with most safety, that, which makes most for God's glory, and man's quiet. I confess in all the Treatises of Religion that I ever saw, I find none that I would so soon follow as that of the Protestant Church of England, I never found so sound a foundation, so sure a direction for Religion: as the song of the Angels at the birth of Christ, Glory be to God on high; There is the honour the reverent obedience, and the admiration, and the adoration, which we ought to give him: On earth Peace; This is the effect of the former working in the hearts of men, whereby the world appears in his noblest beauty, being an entire chain of intermuted amity: And good will toward men; this is God's mercy to reconcile man to himself, after his fearful desertion of his maker. Search all Religions the world through, and you shall find none that ascribes so much to God, nor that constitutes so firm a love among men as does the established doctrine of the Protestant Church among us, all other either detract from God, or infringe the peace of men. The Jews in their Talmud say, before God made this, he made many other worlds, and marred them again, to keep himself from idleness. The Turks in their Koran bring him in discoursing with the Angels, and they telling him of things which before he knew not, and after they made him swear by Mahomet's Pen and lines, and by Figs and Olives. The Papists portray him as an old man, and by this means disdeifie him, derogating also from his Royalty by their odious interposing of Merit: and for the society of men, what bloody tenants do they all hold? as that he deserves not the name of Rabbi, that hates not his enemy to the death, that 'tis no sin to revenge injuries, that it is meritorious to kill an heretic, with whom no faith is to be kept; even to the unglueing of the whole world's frame, contexed only by commerce and contracts: what abhorred barbarisms did Selimus leave in precept to his successor Solyman? which though I am not certain they were ratified by their muftis, I am sure, are practised by the inheritors of his Empire.  
23. But if S. Peter's pretended successor, &c.  
I answer; In the Primitive Church of Rome, they were inferior to Bishops, and were but seven in number, as Parsons of the seven Churches mentioned about Rome; but how they came to place them before Bishops, and make of them Princes and successors to S. Peter, and Potentates, and how they become the Electors of the Papacy, I know not. In other Religions of the Heathens, what fond opinions have they held of their Gods, reviling with unseemly threats, when their affairs have thwarted them? as if allowing them the name, they would conserve the Numen to themselves: in their Sacrifices, how butcherly cruel? as if (as 'tis said of them) they thought by inhumanity, to appease the wrath of an offended Deity. The Religion which I profess, establisheth all in another strain: what makes more for God's glory, what makes more for the mutual love of man, than the Gospel? All our abilities of good we offer to God as the fountain from whence they stream; can the day be light, and that light not come from the Sun? can a clock go without a weight to move it, or a keeper to set it? As for man, it teaches ro tread on Cotton, milds his wilder temper, and learns him in his patience to affect his enemies; and for that which doth partake of both, it makes just God, a friend to unjust man, without being unjust either to himself or man; sure, it could be no other than the invention of a Deity, to find out a way, how man that had made himself justly unhappy, should, with a full satisfaction to exactest justice, be made again most happy; as in Heydon's book of the way to bliss and happiness you may read: I would wish no man that is able to try, to take his Religion upon others words; but once resolved in it 'tis dangerous to neglect where you know you do owe a service.  
24. It is no less worth your, &c.  
I answer; That the Religion of the Turks was composed of the Jewish religion, of the Christian, and of the Arrians; and the policy thereof was to draw infinites of people to his subjection, that were uncertainly affected; as in the Low-Countries they use diversities of Religions to strengthen their power: but this is a strange policy when God is neglected of man, man shall be contemned of God; when man abridged God of his honour, God will shorten man of his happiness. It cannot but be best to give all to him, of whom whatsoever we have we hold. I believe it safest to take that Religion which most magnifies God, and makes most for the peaceable conversation of men; for as we cannot ascribe too much to him, to whom we owe more than we can ascribe, so I think the most splendid estate of man, is that which comes nearest to his first creation, wherein all thing wrought together in the pleasant embracements of mutual love and concord.  
25. Religions do not naturally, &c.  
I answer; men are often in arguing carried by the force of words further asunder than their question was at first, like two ships going out of the same haven, their journey's end is many times whole countries distant; the like may be said of the differences of religion.  
26. Let no seeming opportunity prevail so far, &c.  
I answer; fortune-tellers, as you ignorantly call them, are properly called Astrologers, and they know that man is the ball of times, that is, sometimes taken from the plow to the throne; and sometimes again from the throne to a halter, as enchanters ple●se, besides Astrologers. But you are governed by a power that you cannot but obey, your mind is set against your mind to alter you: Eugenius Philalethes the Welsh Philosopher questions whether this be nature ordered and relinquished, or whether it be accidental, or the eternal connexion of causes: I answer him it is neither, but the operating power of the stars by Sepheroth exerting of the will of God; fear nothing but God.  
27. Stamp not the impress, &c.  
I answer; there is a providence that ordereth all things as it pleaseth, of of which neither ginger, Geomancer nor enchanter is able to render reason; for it is a kind of mundane predestination, writ in such Characters, the late King's death, and now others, are so written, as it is not for any but a Rosa crucian to read them; in vain you murmur at the changes that must be.  
28. Be not easily drawn to lay, &c.  
I answer; the power of witches is nothing, for we are always in the hands and under the power of a Noble Protector; who never gives ill but to him that has deserved ill, whatsoever befalls you, you must subscribe to with a round Soul; It were a super insaniated folly to struggle with a power, which you know is in vain contended with, if a fair endeavour may free you; you must practise it, if that cannot wait with a calmed mind. Whatsoever happens as a wonder, you must admire and magnify; as the Act of a power above your apprehension. But as it is an alteration to man, you must never think it marvelous, when every day a Reputed witch suffers more changes than is of herself to imagine.  
29. Be not therefore hasty to, &c.  
I Answer; Self examination will make your judgement, charitable. It is from where there is no judgement, that the heaviest judgement comes if you must needs censure, it is good to do it as Suetonius writes of the twelve Caesars; tell both their virtues, and their vices unpartially: and leave the upshot to collection of the private mind, so shall you learn by hearing of the faults, to avoid them, and by knowing the virtuous practice the like, otherwise you should rather praise a man for a little good, then brand him for his more of ill, you are full of faults by nature, you are good not without care and industry.  
30. As he offers an high indignity, &c.  
I Answer; When God distinates a man to do good, he makes every opportunity and occasion (though it seem never so harsh in man's eyes) to turn to his good, and God's glory: but when God leaves man to himself, he makes more opportunities than he finds, and without occasion to work his own ruin, to his own shame:  
31. Let not the cheapness, &c.  
I Answer; Let that great rule be received that no man can be necessitated to the sin of purchasing Church Lands, our divines generally damn an officious lie; & the equity binds from any officious sin M. Heydon, speaking of the Romans and Spaniards saith, 'tis impossible to be ambitious without injury to the Gods; Temples themselves are not exempted from the fury of conquering Tyrants, the sacrileges of the Romans were as numerous as their Trophies, yet their gods followed their triumphant Chariots.  
32. Denounce no enmity, &c.  
I answer; The Clergy is as full of changes as the Moon, for I cannot see one of them settled in a Church, but before I have heard four Sermons, his face I perceive is full of strange gestures, and his tongue of novelty.  
33. Grudge not tithes, &c.  
I answer; The Minister of our Parish said to me touching conformity, that it would be a scandal for himself to conform, yet told me he would allow that his Son may do it; as if he living a fool all his life, desired so to die; and would you not grudge tithes to such? yet the labourer is worthy of his hire.  
34. Yet I cannot but by the way, &c.  
I answer; Let that eternal God which raised so brave a fabric out of such indisposed materials; that wields the world with his finger ever since it was made; that controls the waves, and checks the tumults of the people of all Religions; that sits above, and laughs at the malignant counsels and devices of wicked men: let his mercy be implored for the speedy succour of his distressed Church, that the rod of Aaron may blossom; that the tabernacle of David may be raised; that the subtle factious inventors of schisms may be caught in their own snare: and that the result of all afflictions may be the granting his glory, and exalting of his sceptre.  
35. And here it may not improperly, &c.  
I Answer; Let us mix our prayers, that God would forever banish those cursed devices of Cardinal Wolsie and others I dare not name, out of Europe and the Christian world; and damn them down to hell, from whence originally by policy they came: and let such advisers as delight to abuse others, think of that self-cozenage, with which in the interim they abuse themselves, God permitting the devil to revenge the imposture; and whilst we are busy with politic stratagems, subtle advices, and tortuous arms to invade the rights of others: let us all consider, that this is not the violence that takes Heaven.  

The Conclusion.  
1. BEar always a filial reverence, &c.  
I answer; Honour your Father and Mother, and enjoy the promise of the Lord, and consider what a wise daughter saith, that a wise woman overseeth the ways of her Husband, and eateth not the bread of idleness; these advices are very naturally a mother's affectionate love to a child, therefore remember them.  
2. Continue in love and amity with your Sister, &c.  
I answer; I advise you to be so to your brother, and take his advice mixed with your Mothers, in the admission of a servant you please with their consent to accept as your Husband.  
3. Let no time expunge his memory, &c.  
I answer; Remember how much Mr. Culpeper and his Wife have done for you, and thank God for your happiness.  
4. What you leave at your death, &c.  
I answer; Make your will, so that there may be no strife in dividing your goods, chattels, lands or tenements; for the Lawyers will do by you and them, as one did by a Cripple and a blind man, the one found an oyster, and the other took it up; a Lawyer rides by, and they showing him the cause, he opens the oyster and eats it, and gives them the shells: therefore be wise.  
5. Be not solicitous after pomp, &c.  
I answer; Let my burial be after the Protestant form, by a Minister of the same faith, without the burden of a tombstone, or any expense except a piece of earth opened as big as my body, made ready to receive it, that it may grow fit for etenal life, through the mercy and merits of Jesus Christ.  
6. Neither can I apprehend such, &c.  
I answer; Death is a sleep eternal, the body's dissolution, the rich man's fear, the poor man's wish; an event inevitable, an uncertain journey, a thief that steals away man, sleeps father, life's fight, the departure of the living, and the resolution of all, who may not from such sights and thoughts as these, learn if he will, both humility and loftiness; the one to vilify the body, which must once perish in a stenchful nastiness; the other to advance the soul, which lives here but for a higher and more heavenly ascension: As you should not care for too much indulgiating of the flesh, which you must one day yield to the worms, so you should ever be studious for such actions as may appear the issues of a noble and diviner soul.  
7. And concerning a future account, &c.  
I answer, Let it be a piece of our daily orisons, that God would guard our Pulpits from such Boutefeu's, as like Aetna and Vesuvius, belched forth nothing but flames and fiery discourses of the day of Judgement, using the Scriptures as preposterously and impertinently as some Pontificians, who transported with the vehemence of Hildebrand's zeal, think the temporal Monarchy of Popes sufficiently Scriptural, from the saying of Christ to Peter, Feed my sheep: far be it from us, to entitle the Spirit of God to exorbitant doctrines. It is easy to distinguish the Vulture from the Dove; the miscarriages of the Clergy have a deeper stain from the sacredness of their function, as probably he that invenomed the Eutcharist, has the more to answer for his a riple Crown. It is manifest that we ●re fallen into the dregs of time; we ●ive in the rust of the iron age, and must expect to feel, ultima senescentis mundi delivia, the dotages of a decrepit world. What is become of truth, sincerity, charity, humility, those antiqui mores? whither are they gone? did they attend Astrea into heaven, and have left such dangerous successors, as cruelty, pride, fraud, envy, oppression, &c.  
8. To conclude Let us, &c.  
I answer to pray to the Lord with lips for any corporal benefit, and yet to have the heart fixed in confidence of any natural means is a kind of spiritual adultery.  
And I have seen a good beginning often end ill, sin in the bud is fair, sweet, pleasing: but the fruit is death horror hell, something you must respect in your way, most in your conclusion in the one to prevent all wilful errors, in the other, to ensure a crown, for as judgement hath relation to the manner of dying, so hath death dependence on the course of living, yet the good end hath no bad beginning; it once had a good consequence makes the premises so esteemed of, and a sweet relish at the leaving off, makes the draught delightful, that at the first did taste unpleasant; that is well that ends well, and better is a bad beginning that concludes well, than a prosperous on set that ends in complaint: what if your beginning hath been ill? sorrows overblown, are pleasant; that which hath been hard to suffer is sweet to remember, I care not much what my youthful beginning hath been, my end is drawing on, and age bids adieu to the follies of youth, so my end will be happy; if my Sun set in the New Jerusalem, I have lived well, however afflictions have sometimes clouded my course.  
Thus sixteen days hath left you furnished (dear Daughter) an answer to the Advice to a Son, which was printed five times before I saw it; And I hope, I have answered the expectation of the Reader. Against the second Impression I will make an Addition, and by that time his old rusty Sword will be new furbished and ready to give me a breathing; but I am always provided of such as these. Let him wisely be silent, and sleep securely.  
Now you are taught to Live, there's nothing I Esteem worth learning, but the way to Die.  
I answer.  
He that knows how to live, say I,  
Will easily learn the way to Die.  
The End.     

AN INDEX, Of the Particulars Contained, IN THE Advice to a Son, Opposed in this Advice to a Daughter.  

1 Studies, &c.  
1. FRee-schooles. 2. Universities. 3. mere scholars. 4. More free education. 5. collegiate discipline. 6. physic 7. Probable Learning and mathematics. 8. Volumes. 9 Old and Modern Authors. 10. Histories. 11. Choice books, negotiations, &c. 12. Converse. 13. Pedants. 14. Reading, &c. 15. Strong lines. 16. Exercise. 17. of Style. 18. Letters. 19 Sordid phrases. 20. Writers 21. Poetry. 22. music, 23. Clothes. 24. Buying. 25. Horses. 26. Riding. 27. Wrestling, Vaulting, Fencing 28. Swimming. 29. Hunting, Hawking. 30. suretyship. 31. public faith. 32. Bargaining. 33. Implicit judging. 34. Pride. 35. Superciliousness. 36. To Whisper. 37. Gesture in speaking. 38. Boldness. 39 Covetousness. 40. Servants. 41. Rising out of bed. 42. Eating, &c. 43. Drunkenness, Constables. 44. Vile Plots. 45. Company. 46. jeering. 47, 48. Proverbs, Injuries, fighting Duels. 49. Insultings. 50. Ordinaries. 51. Dogs, boys, Whores. 52. Secrecy. 53. Boasting of 54. The favours of women. 55. Married. 56. Great Ladies at. 57 masks played.   

II Love and Marriage.  
1. THe nature and effects of love. 2. Upon youth tempting it. 3. To Marry. 4. Unhappily for beauty. 5. Without money and. 6. To swallow the fatal bait. 7. Not answering expectation. 8. Marry not a famed Beauty. 9 Laws concerning Marriage somewhat strict. 10. Though perhaps for the public benefit. 11. The result of Policy. 12. Restraint troublesome. 13. Fruition tedious. 14. Wives, Lust, jealousy. 15. Discomforts from Children. 16. And other wedlock Conveniencies. 17. Best palliated by an estate. 18. Portion jointure. 19, 20. The unhappiness of poor Marriage. 21. As well as those too high. 22. Travel to avoid danger from. 23. A handsome woman. 24. Fond love an ill Counsellor. 25. Children how much to be desired.   

III travel.  
1. THe consequences Good and bad of Travel: 2. With an ambassador.— 3. As a Merchant.— 4. In case of War whither.— 5. Direction about performing Divine Duties.— 6. Declining disputes of Religion.— 7. Regulating zeal. 8. Vindicating customs. 9 Comparisons. 10. Censuring fashions, Authors English, 11. The inquisition prohibited books. 12. The Eucharist. 13. Crucifixes. 14. foreign Churches. 15. Scoffers at their own Religion. 16. English in orders. 17. Or otherwise the worst Companions. 18. Injuries. 19 Gaming. 20. womens' favours. 21. Impatient desires: charms of wenches in love. 22. Italian lasts. 23. Gifts. 24. Many removes. 25. Inns, new acquaintance servants. 26. Experience, Languages. 27. Mahometan in civility. 28. Plantations.   

IV Government.  
1. CHange, Commotions, tumults. 2. Ambitious Incendiaries. 3. A war for Religion oppression. 4. Submit to wicked powers. 5. Weariness and fidelity. 6. Submission to. 7. Recognition of present powers. 8. the Original of Dominion. &c. 9 Titles of honour. 10. Mean birth. 11. Obligation to governors what. 12. To a Prince, to a free state siding. 13. Enemies reconciled' Trust not ingratitude. 14. Courtesies promises. 15. Counsel, &c. 16. Not to nonplus a Prince. 17. Secretaries. 18. Intelligences. in formers, Minions. 19 serving wicked masters. 20. Observance. 21. Friendship. 22. Dependency. 23. Writing things dangerous. 24. Revealing Prince's secrets. 25. foreign Interests. 26. Not to trouble you. 27. Monarchies and repub. compared for their preferments and dangers. 28. Oratory 29. One profession as the Law a full employment. 29. Not to defame in pleading. 31. To speak last, &c. 32. Debates in counsels. 33. To imitate more than one. 34. Frailties attend the greatest Persons. 35. No perfection here. 36. Success to be ascribed to providence. 37. Directions to all Magitrates about preferments. 38. Punishments. 39 The soldiery. 40. The Clergy.   

V Religion.  
1. THe Bible, Church expositors &c. 2. Audacious interpreters to be restrained. 3. universal consent. 4. Profession. 5. Hypocrisy, Scandal. 6. Criticisms, school divinity. 7. Controversies. 8. Socinians. 9 Popery. 10. Purgatory, &c. 11. The reformation. 12. Works, profession faith. 13. Millenaries. 14. schismatics. 15. Levellers. 16. The present wild Errors. 17. Tend to Anarchy, Moses, Mahumet. 18. zeal in excess. 19 Tender consciences. 20. Obstinacy of heretics. 21. Idolatry, Ceremony, Conformity. 22. Courtiers and common people's Religion. 23. Reason, the Scripture, belief, Antiquity, Revelation, &c. 24. Honesty of Indians. 25. Difference of Religion; good Conscience. 26. Fortune-tellers Hope and fear. 27. Divine vengeance. 28. Witch craft. 29. Rash Censures, charity. 30. Impiety, improbity, injustice. 31. Purchase of Church-Lands. 32. Enmity to the Clergy, Religion established, new lights. 33. Tithes. 34. wisdom of Moses. 35. Cardinal Wolseyes' folly.   

The Conclusion.  
CArriage towards your Mother. 2 Sister. 3. Dr. Culpeper, 4. Your last will. 5. My burial. 6. Death. 7 judgement. 8. Close of all.   
THE END.