Wit's Fancies: OR, CHOICE OBSERVATIONS AND ESSAYS, Collected out of Divine, Political, Philosophical, Military, and Historical AUTHORS.  
By JOHN UFFLET. Gent.  Accusator qui consortem defert, seize in●ueator. 
LONDON, Printed by T.L. and are to be sold by the Booksellers. MDCLIX.   

THE EPISTLE TO THE READER.  
Courteous Reader,  
WHen you have surveyed each Page of this little Treatise, you (I hope) will be able to render an account of it, how you like the Fabric, and if it be well reared, the thought of falling is not to be feared, though he that did erect it, did not serve many years to the Profession, nor deserved the attribute of an Architect, yet he hath used his best endeavours to write truly those things that (by his own Experiences) he knows, and thought it meet (without the least offence) to Entitle it, Wits Fancies, or choice Observations, etc. being the marrow of all that ever he read in any History, either Sacred or Profane.  
In a word Reader, (not to make the Gates bigger than the City) I entreat thee with washed hands, and without a prejudicated Opinion, to receives it: So  
Farewell.   

TO The Right Honourable and Virtuous Sir, T. N.Kt. Health and Happiness.  
Honoured Sir,  
THe confidence I have of your goodness, hath emboldened me to put this small Treatise into your Honour's Protection, which (with some) would have been held a Crime intolerable. But I know your Honour is so far from being a Censurer, that you had rather cherish honest endeavours, then destroy them: And besides this, there is a self-affecting Sect crept now up in this our Age, that will not only disgorge their Envy & Malice, but arrest the sense, unless some honest and judicious Patron be fixed to the fronts-piece, to correct their saucy peering, (as the beams of the Sun) with blindness: I knowing your Name to be such as amongst the discerning spirits deserves the highest Attributes of worth, and of such singular power, that it will extirpate the Malevolent Thoughts that reign now in the vulgar & infectious Traducers; for now may it be truly said of this Age, Saturitas illece brarum Nutrix, That sulness is the Nurse of Wantonness; and because such a glut of Books is come forth into the world, Vulgi genus perplexus, the spirits of the common people are troubled and perplexed. I therefore thought good to tender this as my first fruits at the altar of your Mercy; and if it may be so happy as to obtain the reflection of the beams of your mercy or acceptance, it will so much encourage your poor admirer, that I shall be ambitious in the continuance of your Honour's favours. These are the Maiden flowers of my young age, which in the blossom may be smothered without your Honour's protection; which in their infancy may be destroyed by the breath of some Railers; but sheltered by your Honour, they shall live, and dare the Critics Rancour, retorting to their own shame.  
Honoured Sir, the fostering this Orphan, will make you famous for Charity, and impose an Obligation beyond expression, upon  
Your honour's truly devoted, T.Y.   

WITS ACADEMY OR, Choice Observations collected out of Divine, Political, Philosophical, Military and Historical Authors, etc.  

Of Evil.  
THE abetting of Evil is worse than the commission: the one may be upon infirmity, the other must be upon resolution.  
The reiteration of vicious acts, causes them to be believed to proceed from man's the praved nature, and not from the necessity of occasion.   

Abstinence.  
Abstinence merits not; for religion consists not only in the belly, either full or empty: What are meats or drinks to the kingdom of God which is like himself, spiritual? but it prepares best for good duty; full bellies are fit for rest: Not the body so much as the soul is more active with emptiness: thence solemn prayers takes ever fasting to attend it, and so much the rather speeds in heaven when it is so accompanied: It is good to diet the body, so as the soul may be fattened. Nature pleads for liberty, Religion for abstinence; not that there is more uncleanness in the Grape then in the fountain; but that wine finds more uncleanness in us then water; and that high food is not for devotion, but abstinence.   

Actions.  
It is not the action, but the quality and manner thereof that is vicious.  
In all actions, he that regardeth not the beginning, forseeth not the end.  
All actions beyond ordinary, limits a subject to sinister interpretation. In a good action it is not good to search too deeply into the intention of the agent, but in silence to make our best benefit of the work. In an evil action it is not safe to regard the quality of the person, nor his success, but to consider the action abstracted from all circumstances in his own kind; so we shall neither neglect good deeds, for their success, nor affect prosperous evils.  
Every virtuous action hath a double shadow, according to the divers aspects of the beholders, one of glory, another of envy.  
There is no word or action but may be taken with two hands, either with charitable construction, or sinister interpretation of malice and suspicion.  
A good work is then only good and acceptable, when the action, meaning, and manner are all good; for a thing may be done in one circumstance, but cannot be good but in all; therefore what ever business a man go about, let him inquire what he doth for the substance, how for the manner, why for the intention.  
To construe an evil act well, is but a pleasing and profitable deceit to a man's self; but to misconstrue a good action, is a treble wrong, viz. to a man's self, to the action, and to the Author.  
The instruments of evil actions ought to be punished, whenas having received the reward of their lewdness, yet go about to charge others with it.  
All men which are to enter into great and important actions, aught to weigh and consider with themselves, whether that which is undertaken be profitable for the Commonwealth, honourable for themselves, and easy to be acted, or at least not greatly difficult; withal the party that persuadeth unto it; whether besides bare words and advice he adjoin his own peril thereunto, yea or no: And if future good favour the action, to whom the principal glory accrueth.  
It is well and rare if we can come out of a dangerous action without a foil.  
In actions let not a man do always his best; It is neither wise nor safe for a man to stand upon the top of his strength. Great actions require mighty Agents.  
The unworthiness of the Agent many times crosses a good action.  
Evil actions have ofttimes good meanings, and those good meanings are answered with evil recompenses; many a one bestows his labour, his cost and his blood, and receives disgrace and torment instead of thanks and reward.  
Actions notorious & villainous, may countenance extraordinary means of prosecution: Every action that is reported, is not straitwayes allowed; If every act of a holy person should be our rule we should have crooked lines.  
Oft-times the circumstance of an action mars the substance in divine matters, we must not only look that the body of our service be sound, but that  be fit; nothing hinders but that good advice sometime may fall from the mouth of wicked men.  
A man's heart can best judge of itself, others can best judge of his actions; happy is that man that can be acquitted by himself in private, in public by others, in both by God.  
It is very safe for a man to look into himself by others eyes; in vain shall a man's heart absolve him that is condemned by his actions.  
It is certain that all indifferent actions and behaviour of a man have an extreme holding and dependence, either upon virtue, or vice, according as they are used or ruled, for there is no middle betwixt them, no more then betwixt their rewards, heaven and hell.  
It is not sufficient for a man to have, (& refrain within himself) never so many virtues and good qualities, except he employ them and set them on work for the benefit of others; Virus enim latus omnis consistit in actione.  
The actions and writings of every man take not-except in the matter, subject, and occasion some commending favoritie to happen to it.  
All our actions upbraid us of folly, our whole course of life is: but matter of laughter, we are not soberly wise.  
We commonly measure and censure all actions, and the doers of them, by the event, one is crowned for that which another is tormented, as Caesar and Erachus.  
Grievous Enormities and bitter Calumnies commonly follow renowned actions.  
Present actions are not with safety related, nor are they listened unto without danger. The actions of our ancestors use to be examined, not to be malignate; for we not emulate, but imitate them; We willingly listen to the praise of such, who (gotten long since out of the reach of envy,) seem by their deeds of fame, to raise the weakness of mortality; and faults which are found in past actions, displease not, whilst they take from us the evil opinion of the present times.  
The action is easy to be effected, which hath nothing of fear in it, but the act itself: Great actions have need of help, else they will be suffocated by simplicity.  
It is easy to add to the greatness of actions by words, to truth by appearances it is not amiss.  
The government of a State is but a slippery path; one only bad action is sufficient to ruinated a Prince, who hath been raised up by a thousand good ones.  
A present good action, is able to make a past bad one to be forgotten, when it is thought that the like will not again be done.  
Actions are not always done by their agents, in an instant, dispositions proceed them, the truth of whose effects we do not know, because the virtue of causes is unknown to us.  
The sequel of every action dependeth for the most part upon the beginning; Dimidium facti qui bene caepit habet. So forceable continually is the beginning, and so connexed to the sequel by the nature of a precedent cause, that the end must needs err from the common course, when it doth not participate of that quality which was in the beginning.  
In nature all violent actions are of short continuance, and the durability, and lasting quality of all actions, proceedeth from a slow and temperate progression; so that the resolutions of the mind that are carried with an untemperate violence and favour, much heat and passion, do vanish away even with the smoke thereof, and brings forth nothing but leasurable repentance; therefore it is best for men of such natures to qualify their hasty resolutions, with a mistrustful linger, that when their judgement is well informed of the cause, they may proceed to speedy execution.  
Fame is the spirit of a great action, & maketh them memorable or unworthy by report.  
The actions of men would be none at all, if they were not at first received in the mind.  
Experience teacheth, that no action is wisely undertaken, whereof the end is not wisely forecast in the first place, however it is the last in execution.  
It is great justice that our actions should be measured by opinion, & not by reason.  
The nature of man is forward to accept, but negligent to sue for they can spend secret wishes upon that which shall cost them no endeavours.   

Natural Men.  
It is the fashion of natural men to justify themselves in their own courses, if they cannot charge any earthly thing with the blame of their own sufferings, they will cast it upon heaven; that a man pleads himself guilty of his own wrong, is no common work of God's Spirit.   

Grief.  
Griefs increase exceedingly, when they grow upon occasion which happeneth besides all reason: Like as any accident which falleth beyond our expectation, is more greievous, then that whereof a reason may be rendered, and which a man might suspect to follow.   

Service.  
Service which is received from an inferior, argues weakness and challengeth great recompense; to equalise the recompense to the benefit received, is to equalise the receiver to the benefactor; those benefits which are received from a superior, are willingly acknowledged, for acknowledgement is all he expects, which witnessing the receivall of them, obliges to an addition of more.   

Compellation.  
Sweetness of compellation is a great help toward good entertainment of admonition; roughness and rigour many times hardens those hearts, which meekness would have melted into repentance; whether we sue, or convince or reprove, little good is gotten by bitterness.  
Not only the vocal admonitions, but also the real judgements of God are his errands to the world.   

Adversaries.  
Violent adversaries to uphold a side, will maintain that which they do not believe; God provides on purpose for his Church mighty adversaries, that their humiliation may be the greater in sustaining, and his glory may be the greater in their deliverance.   

Love.  
It is no love that cannot make us willing to be miserable with those we affect: the hollowest heart can be content to follow one that prospereth; adversity is the only furnace of friendship; if love will not abide both fire and envy, it is but counterfeit. All adversity finds ease in complaining, and 'tis a comfort to relate it. Prosperity and adversity have ever tied and untied the affections of the Vulgar. He that is fallen into adversity hath not only enemies to pursue him, but his friends forsake him and become his foes.   

Advancement.  
Advancement is not always a sign of love, either to the man or to the place; some men are raised up, that their fall may be the greater; there are no men so miserable as those that are great and wicked.   

Behaviour.  
Winning Behaviour, advisedness and fierceness mingled together, season any affair excellently well; when the winning behaviour appears sufficiently, the advisedness not at all, and the fierceness but a little.   

Affections.  
The affections of the body may be inculpable, but not the mind's.  
There is no disposition so near bordered upon vice, and leaning to it; but by the reins of prudence, may be restrained and kept in the right way: so there is no nature so near akin to virtue, but may be corrupted by ill usage; Therefore it is good to contemplate the affections of men, as they are attended with good or ill, and search how far they may be hurtful or valuable, lest we immoderately praise some, and do unjustly undervalue others.  
All living creatures by a secret instigation, affect to be most doing of that thing in which they are best able.   

Angels.  
Angels when they appear, are conceived to  themselves with the Elements. Of all Creations that are so near us as Angels be, God hath shut up the knowledge of them most from us in Scripture; and no man yet hath given a satisfying reason for it: Some hold that they be one of the three Invisibles, to wit, God, Angels, and the Soul of man; all which the eye hath never seen their simple existence.  
Angels are simple and abstract Intelligences and Substances, altogether without bodies.   

Antiquity.  
Any man whatsoever may err in matters of Antiquity. The study of Antiquity is a fair knowledge, which is most precious for the adoring of humane life, and strong at least in pleading for humane ostentation. The Order of Dignity is to be respected before the Order of Antiquity.   

Apparel.  
Apparel was first instituted by God for three causes; first to hid our nakedness and shameful parts: Next to make us more comely: And lastly, to preserve us from the injuries of heat and cold.   

Apprehension.  
Apprehension gives life to crosses. The efficacy of God's marvellous works is not in the acts themselves, but in our apprehension. Some are overcome with those motives which others have contemned for weak.   

Appetite.  
Our Appetite must be kerbed, our passions moderated, and so estranged from the World, that in the loss of Parents or Children, Nature may not forget Grace. Whosoever slackens the reins of his sensual appetite, will soon grow unfit for the calling of God. The concubisciple and irascible appetite, are as the two twists of a Rope, mutually mixed one with another, & both twining about the heart; both good if they be moderate; both pernicious if they be exorbitant. If the Appetite will not obey, let the moving faculty overrule her, and let her resist and compel her to do otherwise.   

Forms.  
God hath not appointed to every time and place those Forms which are simply best in themselves, but those that are best to them to whom they are appointed; which we may neither alter till he begin, nor recall when he hath altered.   

Apostasy.  
An Apostate is an opposer of the Faith he once professed, and is worse than he that opposeth that which he never professed.   

Arts.  
The Fame of all eminent Arts is stained by the multitude of Artificers; and the unskilfulness of them; most of them being unable to do what they promise, and seeking their commendation only in the vain name of such an Art.  
Art Military is despised in time of rest and quiet; and Peace esteemeth alike of the Coward and the Courageous. Practice brings, or breeds Art, and Art obtaineth Grace. Beauty is more beholding to Art then Nature; and stronger provocations proceed from outward Ornaments, than such as Nature hath provided.  
Art can never attain to Nature's perfection, imitate it never so near, though our esteem prefers it; and seeing it gets a little by emulation, attribute much more unto it.  
The practice of every Art is referred to the use or profit, and thereby judged.  
Art will be discovered if it be often used, when that would be made seen which is not, it must be curiously done if any good be expected.  
Three things are sought in every Artist, that is to say, Nature, Skill and Practice; his Nature to be judged of by his Wits his Skill by his Knowledge, and his practice by Use.  
Edward the third brought Artisicers for mahing Cloth from Gaunt.  
The strength of a battle consisteth in the Artillery and Shot.   

Aristoeracy.  
Aristocracy is a form of a Common-Weal, wherein the less part of the Citizens with Sovereign Power command over all the rest.  
Unthankful attempts are always rewarded with grief and disgrace.  
Harmless counsels are good for the innocent; but in open and manifest villainies there is no hopes of safety, but in audacious attempts. Foul attempts are begun with danger, and sometimes accomplished with reward.  
Changes are the aptest times for greatest attempts, delays than are dangerous; and soft quiet dealing draweth more evil then rashly hazarding.  
All but Atheists, however they let themselves lose, yet in some things find themselves restrained, and show to others that they have a conscience.  
Every thing hath a quantity that it cannot exceed, and hath a power to attain to it; from the generative causes whereof the thing itself is produced; by which power (if it be not hindered) it dilateth itself gradually in time till it come to the fullness, where it either resteth, or declineth again as it grew up: the manner of Augmentation proceedeth from the qualities that Nature hath infused into every thing, and neither from matter or form.  
Evil were as good not seen, as not avoided. To foreknow and not to avoid evil, is but an aggravation of judgement.  
Equal Authority where there is the self same power, is commonly pernicious to all actions, it being impossible to choose two minds of so equal a temper that they shall not have some motions of dissenting.  
It is the hard condition of Authority, that when the multitude fare will they plaud themselves, when ill they repine against their Governors.  
Authority cannot fail of opposition though it be never so mildly swayed.  
Sovereignty abused is a great spur to outrage. The conceit of Authority in great Persons, many times lies in the way of their own safety, whiles it will not let them stoop to the ordinary course of nature,  
There is no passion that doth eclipse the light of reason, or sooner corrupt the sincerity of a good judgement, then that of anger, neither is there any motion, that pleaseth itself in its own actions, or followeth them with greater heat in the execution, and if the truth chance to show itself and convince a false pretended cause as the author of that passion, it often times redoubleth the rage even against truth and innocence.  
The punishment of banishing offenders was first brought into this Island by Edward the Confessor.  
Liberal modesty is decent, but clounish bashfulness is disgraceful.  
That no man should be too much discouraged for the baseness of his propagation; even the base son of man may be lawfully begotten of God. King Hnery the second, was supposed to be begotten of Maud the Em●irsse, some time before by stephen of Bloys, before she was married to Geoffrey Plantagenek Duke of Anjoy.  
In the fifth year of Henry the eight, was a battle fought near Floddon-Feild, between James the fifth King of Sco●s and the King's Lieutenant of the North, the Earl of Surrey, in which the King of Scots was slain, and the Howards Earls of Surrey, have quartered the Scottish Arms ever since.  
It is not good to tempt the fortune of a battle, unless there be either an offer of a special advantage, or otherwise cumpulsion of necessity.  
It is a most dangerous thing for a Prince to hazard his estate in battle, if he may by any other means make a good end, for a small loss in battle, changeth and altereth the minds of his Subjects.  
The loss of a battle traineth with it a number of inconveniences to him that is vanquished.  
Beasts as well as men, do soon alter and bastardise their affections.  
Beasts may teach us by their examples, and condemn us by their practice.  
The image of the beast in the Revelation, in his dissimulation, in such as profess religion, and practise infidelity, they fain to be what they are not, and their show, (not their truth) procureth them the name of Christians.  
Beauty is lively, shining or glittering brightness, resulting from effused good; by Ideas seeds, reasons, shadows, stirring up our minds, that by this good they may be united and made one.  
Beauty is the perfection of the whole composition, caused out of the Congruous Symmetry, measure, order, and manner of parts; and that comeliness which proceeds from this beauty is called grace, and from thence all fair things are gracious, for grace and beauty are annexed together  
It was beauty first ministered occasion to art, to find out knowledge of carving, printing, building, to find out moulds, prospectives, rich furnitures, and so many rare inventions.  
Beauty is nature's privilege, a dumb comment, a silver fraud, a still Rhetoric that persuades without speech, a kingdom without a guard, a Tyranny that Tyranizeth over Tyrants.  
In beauty that of favour is preferred before that of colours, and decent motion is more than that of favour.  
Beauty is the gift of God, but given to the evil also, lest the good should imagine of too great worth. All bodily beauty is a congruence in the members, joined with a pleasing colour, and where that is not, there is evermore dislike, either by reason of defect or superfluity; Beauty is of two sorts, one wherein dignity excelleth, another wherein comeliness; Beauty is the flower and blossom of virtue.  
Beatitude is not attained unless it be affected; Beatitude consists not in the knowledge of Divine things, but in a Divine life, for the Devils know more than men.  
Beatitudo non est Divinorum cognito, sed vita Divina.  
Fair beginnings are no sound proofs of our proceed and ending well how often hath a bashful childhood, ended in an impudence of youth; a strict entrance in licentiousness, is early forwardness in A theisme.  
A comely and graceful carriage, and behaviour is an ornament to the virtue of brave men; but to weak spirits, it serves but a vigour or natural coverture, to hid or qualify their abject and low minds.  
Pope john the 14 th'. Christened the great Bell of Lateran after his own name, he being the first that ever Christened Bells.  
It sufficeth for a Christian to believe this was, or that shall be, let the means alone to him, who concealeth the plainest works of nature from our apprehensions; more belief ought to be given to things which appear impossible, then to those which admit of likelihood; who would make a lie to be believed, delienates forth a seeming truth, and not an impossibility.  
The best rule which can be given for living in safety, is always to fain belief, yet always to doubt, men willingly believe that which they would have come to pass.  
We honour God when we do believe him, for thereby we give him the glo● of all his attributes.  
How far a thing is dissonant, and disagreeing, from the guise and trade of the hearers, so far shall it be out of their belief.  
King Edward the fourth, in the second year of his reign, was the first King of England, that ever did exact money of his subjects by way of benevolence.  
In point of entering a breach, there is a little or no difference, between a strong town and a weak, for the besieged in either do wholly trust to their new and sudden works.  
The obligation of a benefit hath wholly reverence unto the will of him that giveth.  
Men are more dull in felling of a good turn, then of an ill; we have not so sensible and perfect feeling of health, as we have of the least sickness.  
Good turns or benefits are no longer well taken, than they may be recompensed; when they grow greater than hope of requital, instead of thankfulness they breed hatred and ill will.  
Dangerous are too great benefits from a subject to a Prince, both for themselves and the Prince, when they have their minds capable only of merit, and nothing of duty; benefits are more easily forgotten then injuries.  
All benefits lose much of their splendour, both in the giver and receiver, which bear with them an exprobative term of necessity.  
It is too much niceness in them to forbear the benefits, they might make of the faculties of profane & heretical persons, they consider not they have more right to the good such persons can do, than they that do it, and challenge that good for their own.  
The way to obtain any benefit, is to devote it in our hearts to the glory of God, of whom we ask it; by this means shall God both pleasure his servant, and honour himself; whereas if the scope of our desires be carnal, we may be sure either to fail of our suit or of a blessing.  
A Benefit that is upbraided, becometh burdensome, and odious, and is not thankfully accepted; Commemoratio, est quasi exprobatio.  
Benefits are always willingly received, but the benefactors are not always willingly beheld: The obligation which remains, sowers the sweet of the benefit received.  
All birds build their nests towards the East.  
It is a thing that ordinarily daunteth and casteth down the heart of a man, when he is privy to the baseness of his birth, and knoweth some defect, blemish; or imperfection in his parents.  
That birth detracts from the merit of great actions, which obliges to greater.  
In the 12: th'. year of William the Conqueror Lanfranke, Archbishop of Canterbury, in a council holden at London, removed certain Bishops-See from small towns as; Kirtor, Wells, Shirburne, Dorchester and Li●chfield, to towns of more eminency, as to Chichester, Exeter, Bath, Salisbury, Lincoln and Coventry.  
In the 10 th'. year of Hendry the first, Ely-Bishoprick was founded, and Cambridge-Shire taken from the See of Lincoln and annexed to it; one Harvie was the first Bishop.  
In the first year of Richard the first, Hugh Pudsey Bishop of Durham for a great sum of money was created Earl of the same place, the King saying he had made a young Earl of an old Bishop.  
Bishops were first chosen to avoid dissension of equality.  
In the two and 20. th'. year of King Henry the second, it was sufficiently proved that all the Bishops of Scotland, were subject to the Archbishop of York, who with the beginning of the Popes of Rome, was Primate of all Scotland, and all the Isles of the same.  
The 10. th'. year of William Rufus, the Archbishop of Canterbury being Primate of Ireland, consecrated Malchus Bishop of Waterford, which place was madam a Bishops-See at the same time.  
In the 6. year of William the Conqueror, it was decreed at a Synod holden at Windsor, that the Archbishop of York should be subject to the Archbishop of Canterbury, and that the Archbishop of York, with all the Bishops of his Province, should come to such a place as the Archbishop of Canterbury should appoint to hold a Counsel at.  
It is no true Bishop that desireth rather to be Lordly himself then profitable to others; Leo the fourth Pope of Rome made a decree, that a Bishop should not be condemned, but by 72. witnesses: The good Bishops of Rome, continued almost 300. years, the first of them was named Lincus.  
Blood is hot, sweet, temperate, a red humour prepared in the meseraick veins, and made of the most temperate parts of the Chilus in the Liver, whose office is to nourish the whole body, to give it strength and colour, being dispersed by the veins through every part of it, and from it spirits are first begotten in the heart, which afterwards by the Arteries are communicated to all the other parts.  
The force and power which lieth in the blood, the spirits and in the whole body, is that which causeth the diversity of passions, by reason that the passable part growing out of the flesh, as from a root doth bud and bring forth with it a quality & proves semblable  
The body's misgriefes proceed from the soul, and if the mind be not first satisfied, the body can never be cured.  
The corruptable body suppresseth the soul, and the earthly mansion keeps down the mind that is much occupied.  
Man's soul though it be immortal, dyeth a kind of death, it is called immortal, because it can never leave to be living, and sensitive, and the body is mortal, because it may be destitute of life, and left quite dead in in self, but the death of the soul is when God leaveth it; and the death of the body is when the soul leaveth it; so that the death of both, is when the soul being left of God, leaveth the body.  
Labienus of Rome was the first on whom the punishment of burning books, or writings, was excluded upon. Books are living Ideas of the Author's mind.  
Something it is to have a fame go of a man; yet words are as fame, soon blown over, when Libera scripta manet; Books out live men.  
Boldness or Valour is not terrified with a man's own danger, but to fear in the behalf of others, is humanity.  
Boldness and fear are commonly misplaced in the best hearts, when we should tremble we are confident, and when we should be assured we tremble.  
A cold and moist brain is an insepetable companion of folly.  
Brevity although it breed difficulty, yet it carrieth great gravity.  
Brevity when it is neither obscure nor defective, is very pleasing even to the choicest judgements.  
Brevity makes counsel more portable for memory, and easier for use.  
The Brownists say, they did not make a new Church, but mended an old.  
The Brownists separate, for these four causes or points, A hateful Prelacy, a devised ministry, a confused communion, and an intermixture of errors.  
The Brownists charge Episcopacy with four heresies, first their Canons, secondly sin uncensured, thirdly their hierarchy, fourthly their Service book.  
The agreement of brothers is rare, by how much nature hath more endeared them, by so much are their quarrels more frequent and dangerous.  
Butidius a man well qualified, and if he had taken a right course, a man likely to have come to honourable preferment, over much haste pricked forwards, and at the first went about to outgo his equals, than his Superiors, and at last of all to fly above his own hopes, which hath been the overthrow of good men, who contemning that, which by a little patience is had with security; hasten to that which gotten before his time, breedeth their ruin and destruction.  
Buying and selling of men and women, which was used in England until the third year of Henry the first was then prohibited.  
In the third year of Henry the first, by a Synod holden at London, it was decreed, that all burials should be in their own Parish, because the Priest should lose his ●ees.  
The care of burials, the pomp of funerals and magnificent Tombs, are rather solaces to the living, than furtherances to the dead.  
A Canon is that which in a universal counsel is established.  
Innocent the fourth, was the first Pope that caused Cardinals to wear red hats, and to ride with trappings.  
A Canteed containeth a hundred Townships.  
Nothing cometh to pass without an efficient cause: There be three sorts of causes natural, voluntary, and casual; Nothing is ended or begun without a Precedent cause; that cause can hardly rise again, and recover grace which hath been once foiled; It is a sign of a desperate cause to make Satan our Counsellor or our refuge.  
Although a man have a good cause, he may fail in obtaining his right by Law, unless he follow it earnestly, defend it stoutly, and spend freely.  
Those things are casual whose act is not premeditated by any Agent,  
It is the weakness of good natures, to give so much advantage to an enemy; Wha● would malice rather have, than the vexation of them whom it persecuets? We cannot better please an adversary, then by hurting ourselves; this is no other than to humour envies, to serve the turn of those that malign us, and to draw on that malice whereof we are weary; whereas carelessness puts ill will out of countenance, and makes it withdraw itself in a rage, as that which doth but shame the Author without the hurt of the patiented; in causeless wrong the best remedy is contempt.  
In the first year of Richard the first, the City of London received their Charter of freedom, and to choose twenty six Aldermen, and out of that numto choose a Major to rule the rest, also two Bailiffs or Sheriffs, whereas from the Conquest, they were governed by Portgreeves.  
In the 21. year of Henry the third, the King at a Parliament at Westminster, comfirmed the great Charter: The 26. of Edward the first, the great Charter was, confirmed, and at the same time it was enacted, that the King should not charge the Subjects with any taxes or tullages, but by Parliament: It was also confirmed again in the 27. year of his reign, with these words added, Salvo jure Coronae nostrae; Edward the third confirmed the great Charter in the 15. year of his reign.  
The Duke of Orleans, the French Kings brother, challenged King Henry the fourth to meet him with 100 Knights completely armed, against the like number, and the vanquished to be ransomed at the victor's pleasure.  
A substantial change is above the reach of all infernal powers, and is proper to the hand that created the substance of both.  
The good creatures of God that have been profaned to Idolatry, may in a change of their use be employed the the holy service of their maker.  
Where there is a settled course of good government (howsoever blemished with some weakness) it is not safe to be over forward, to a change though to a better.  
The change of a Prince never happeneth in any Realm, but it traineth with it great troubles and sorrows, because at an alteration, men are forced to change & alter their manners & form of living suddenly; for that that pleaseth one Prince disliketh another.  
It never yet happened to anyman since the beginning of the World, nor ever will, to have all things according to his desire, or to whom fortune was never opposite, or did change.  
Great charges can hardly be governed without some indiscreet policies.  
In those actions whereby an offence may be occasioned, (though not given;) charity binds us both to clear our own name, and the conscience of others.  
As faith draws home generalities, so charity diffuseth generalities from itself to others.  
If we may refresh the soul of the poor, with the very offals of our estate, and not hurt ourselves; woe be to us if we do it not.  
Where there is a misconceit of God, no marvel if there be a defect of charity.  
The nature of charity is to unite and bind men together in all mutual christian offices, and it doth not only unite and bind men, but keeps them so when they are together. Charitas, est quasi chare unitas.  
There is no matter of such consequence in itself, but may be much graced with ceremonies & compliments, which like Officers add much respect and majesty to the action; which otherwise being but boldly presented, appeareth far meaner, and of less regard.  
The vulgar use to censure him that punished the fault, not him that makes it.  
Wise men must care not only to deserve well, & to wipe off not only the crimes, but censures also.  
It is not safe to censure all men's actions by our own conceit, but rather to think there may be a further drift, and warrant of their act than we can attain to see.  
It is no censuring of the truth of our present sorrow, by the event of the following misarriages.  
We ought not to censure men's worths by singularity, but to take them carnal with all their qualities together.  
Carnal men think that impossible to others, which themselves cannot do; from hence arise their censures, hence their exclamations: There must be discretion, there must be partiality in our censures of the greatest.  
There be five limitations of enjoined ceremonies, first they that be not against God's word; secondly, that justification or remission of sins be not attributed unto them; thirdly, that the Church be not troubled with their multitude; fourthly, that they be not decreed as necessary, and not to be altered; fifthly, that men be not so tied to them, but that by occasion they may be omitted, so it be without offence and contempt.  
Externall ceremonies of piety, and compliments of devotion, may be well found with falsehood in religion, they are a good shadow of truth, where it is, but where it is not they are the very body of Hypocrisy.  
In the 21. yeaar of Richard the second, Cheshire was made a principality.  
In children there are often presages of virtues and vices.  
Armies and Navies are not so strong defences, and rampiers of a Prince's estate, as the multitude of children-Friends with time and fortune, sometime by unadvised desires or oversights, decrease, and fall away from us and fade, whereas a man's own blood cleaveth fast, and cannot be disjoined, especially in Princes, whose prosperity as well may others enjoy, but their adversity toucheth none so near, but their nearest in blood. And how should brethren agree, if they have not an example from their father?  
Children are the living goods of their parents, and therefore must wait upon the bestowing of their owners.  
Such children as dispose of themselves without their parents, they do wilfully unchild themselves, and change natural affection for violent.  
As it becomes not children to be forward in their choice, so parents may not be too peremptory in their denial; it is not safe for children to overrun parents in settling their actions, nor for parents (where the inpediments be not very material) to come short of their children, when the affections are once settled the one is disobedience, the other may be tyranny.  
Children do easily learn to contemn the poverty of their own parents.  
Reverence and loving respects of children to parents, never yet went away unrecompensed; God will surely raise up friends amongst strangers to those that have been offitions at home.  
The propagation of children belongs to the glory of marriage, and not to the punishment of sin.  
The fountain and root of all goodness and honesty, is the good education and training up of our children in their tender age.  
Children are bound to obey their parents if they be good; if bad to forbear them; however to reverence them.  
As it is good for a man to have an enemy, so it shall be our wisdom to make use of his most choleric objections; the worst of an enemy may prove most sovereign to ourselves.  
Choler is hot and dry, bitter begotten of the hotter part of the Chilus, and gathered to the gall, it helps the natural heat, and senses, and serves to the expelling of excrements.  
It was necessary for Christ the Mediator between God and man, to have a temporal mortality, and an eternal beatitude; to have correspondency with mortals by the first, and to transfer them by eternity by the second.  
The dignity of Christ's person being infinite, gave such worth to his satisfaction, that what he suffered in short time, was proportionable to what we should have suffered beyond all time.  
Christ his manhood, is the church's head, his Godhead is the life and soul of it.  
It were impossible the Nations should desire Christ to come in his glorious power to judge the world (as we see they do) unless they had been first united in their true belief upon him, when he came in humility to suffer.  
Christ's sufferings and his life, hath not only left us the virtue of the Sacraments but his example, whereby to direct ourselves in all our courses.  
God the father in his personal presence, will judge no man, but hath given all judgement unto his son, who shall show himself as man to judge the world, even as he shown himself man, to be judged of the World.  
When our Saviour asked his Disciples, Whom say men that I am? Peter answered, thou art the Christ, etc. to whom Christ replied, thou art Petes, and upon this rock will I build my Church, etc. meaning not so much upon the person of Peter, as upon Peter's confession.  
Lucius' King of England, and Donald King of Scotland, cotemporary Kings in this Island, received the christian faith Anno Christi 203. Christianity is of power to discover the Devil's subtlety, and delight in deluding ignorant men.  
Christianity gives not rules but power to avoid anger.  
Philippus Vostrencis was the first Emperor of Rome that professed Christianity.  
He is no Christian whose saith is not as sure as his sense.  
The thoughts of death in a Christian, are but the throes of the soul to a new birth, for the second life; for then chief a Christian gins to live, when he is thought worthy to die in Christ.  
A City taken by force, is always subject to the Soldier's fury, but if surrendered by composition, the Commanders are benefited by their corruption.  
A City is nothing else but a multitude of men, combined in one band of society.  
That City is but in an in condition, the riches whereof consists in some particulars, and not in the public.  
In the 22 year of Henry the second, in a Parliament held at Northampton, Justice's Itenerants were instituted to ride the Circuits; the Realm was divided into six Circuits, and three Judges to every Circuit.  
In the 23. year of Henry the 8. the Clergy of England did grant to the King 00000 l. pounds to be good to them, because they were within compass to be attainted by the Statute of Praemunire, for maintaining Cardinal Woolsyes' power Legantine; they also at the same time acknowledged, & confessed the King to be supreme head of the Church, which they would never assent unto before.  
The opinion of Clemency is needful, in those which are to sound a new Empire.  
Far be the Sword from the hand of Princes; Clemency, not cruelty, enforceth men's hearts, the latter used against, or alone, begets the hatred of a thousand; the former is not used without the addition of friends.  
Private Cogitations, have their progress of such a condition, that they may take neither more or less of fortune; but those which have raised their thoughts to sublimity of dominion, a re no more in their own power, having no means to step upon between the highest of all and precipitation.  
The Cogitations of the heart, fly swiftly through the intrinsical middle of our life, and leave behind in our memory such impressions of our lusts, passions, wrongs, and sufferings, that we make work enough in our minds to cover us all over with misery.  
The intermission of comforts hath this advantage, that it sweetens our delight more in our return, than it was abated in the forbearance.  
Comfort shall come unseasonably to that heart, which is not apprehensive of sorrow.  
A man's comfort must be in himself, the conscience of deserving well.  
The best things are but burdens to those that have them, & to those that use them; the worst things have some mixtures of comfort to those that groan under them.  
A private commodity ought to yield to a public benefit.  
No Commonwealth can stand without equity.  
As the Commonwealth is but one body, so it ought to be governed but by one head.  
It is a sign of a corrupt Commonwealth, where laws are multiplied upon laws.  
The riches of a Commonwealth are either natural or artificial; natural good lands, rich mines, etc. Artificial are manufactures, etc.  
The definition of a Commonwealth, is the estate of the people, Respublica quasi res populi.  
A Kingdom is the government by one; a Commonwealth by many.  
A Prince kept within bounds, a People not corrupted, and an humble Nobility, is an excellent composition for a lasting Commonwealth.  
A Commonwealth is a lawful government of many families, and so that which unto them belongeth in common, with a puissant Sovereignty.  
For as much as the welfare of private men, and all the goods of the Subjects are contained in the health of our Country; it beseemeth private men without grudging, to forgive unto the Commonweal, not only their private injuries received from their enemies, but to yield also their goods for the benefit of the Commonweal; there is three sorts of Commonweals: Monarchy, Democracy, Aristocracy.  
The Commonwealth contains each private man's estate, and a part must be put to hazard for the preservation of the whole.  
Common-sence is the judge over all the senses corporal, or a thing that is universally inherent; as for the mother to love the child; and nature's community are those general inclinations which are in all men.  
A Commissioner is a public person, but with an extraordinary charge to him limited without Law, by virtue of Commission only.  
He leaves men's minds apt to commotions, who takes not from them all means of defence.  
Tell me with what company dost thou converse,)  
And straight I will thy deeds rehearse.)  
Pity is a compassion in our own hearts, of another man's misfortune, urging us, as far as our power stretcheth, to relieve him.  
Complaints are long muttered of the great, ere they do break forth to open contestation; Public accusations of authority, argues intolerable extremities of evil.  
Comparisons ought not to be taken precisely, but in resmblance; they are not of equality, but of quality.  
Peace and composition is for the glory of the Conquerors, and for the utility of the Conquered.  
Pope Innocent the third who was also called Nocentissimus: was the first that brought in Auricular confession, and he was the first also that denied the Wine in the-communion to be administered to the Laity; he also ordained that a Bell and a Candle should be carried before the Sacrament to the sick.  
Sins are so much the greater as they are more common, so far is evil from being extinuated by the multitude of the guilty, that nothing can more aggravate it with men; community may plead for favour, with God for judgement.  
The rareness of Christian Communication argues poverty of grace.  
The Custom of giving Licence or Conducts for Passage, was first begun in the 6, year of William the Conqueror, who prohibited the Subjects going beyond the Seas, but by Licence.  
He that will cast a stone at an offender, must be free himself, otherwise he condemns and executes himself in another man's person; the conscience stops the mouth of the guilty man, & chokes him with that sin which lies in his own breast, and having not come forth by a penitent confession, cannot find the way out in a reproof, or if he do reprove, he doth more shame himself then reform another.  
Nature's power is such, that a Woman having once conceived, cannot second any conception, until she be delivered of the first; it is the same in all other Creatures, except the Hare, and the Coney, which only conceive double upon the first conception, and having young in their bellies will conceive a fresh.  
The Splendour of wit, as of all things else, are often spoilt by too great a confidence of itself: Nothing but innocence and knowledge can give a found confidence to the heart.  
Confession of our sins doth no less honour God, than his glory is blemished by their commission; where an act cannot be reversed, there is no better amends than confession.  
God's judgements are the rack of Godless men, if one strain make them not confess, let them be stretched but one wrench higher, and they cannot be silent; the just avenger of sin will not lose the glory of his executions, but will have men know from whom they smart.  
Men had rather die then endure torture, therefore extorted confession cannot be good.  
It is both lawful and fit in things not prohibited, to conform ourselves to the manners and rights of those with whom we live.  
The same day fotty years, after England was conquered by William the father, was Normandi conquered by William Rufus the Son, it being the 27th. of September, 1106.  
A Conquest draweth to it the alteration of these three things, viz. Apparel, Law, and Language. Conquest is confirmed by continuing possession.  
The price and honour of a Conquest is rated by the difficulty.  
A Prince that hath conquered, and joined a strange Country to his domions, aught to be circumspect what Governors he placeth there.  
Conduction is that which is sooner overcome and altered, by that which it nourisheth; and Crudity is that which is strong and hard, and will not suffer itself to be altered.  
A short conclusion of long premises best befits the memory.  
Henry the eight in the 38th. year of his Reign, by his Letter commanded the Lord Grace not to demolish Cattillions Fort, but in secret gives him a special command to ruin it.  
Contraries are known by one method, and the privative is known only by separation of the knowledge of the positive.  
Contraries are two opposites of one kind, as black and white both colours, moist and dry both qualities, but substances have no contraries in themselves.  
There be two enemies of peace; first, conscience of evil done, secondly sense of fear of evil suffered; the first we call sin, the latter crosses.  
A wide conscience will swallow any sin, those that have once thralled themselves to a known evil, will make no difference of sins, but by their own loss or advantage wickedness once entertained, can put on any shape; trust him in nothing that makes no conscience of every thing.  
Many times the conscience runs a way smoothlywith an unwarrantable action, & rests itself upon those grounds, which afterward it sees cause to condemn; it is a sure way therefore to inform ourselves throughly, ere we settle our choice, that we be not driven to reverse our acts, with late shame and unprofitable repentance.  
Such as make conscience of sinning, are careful not to be thought to sin.  
A good conscience is no less afraid of a scandal, then of a sin, whereas those that are resolved not to make any scruple of sin, despise others constructions, not caring whom they offend, so they may please themselves.  
Those which have a clear conscience from any sin, prosecute it with rigour, whereas the guilty are ever partial; their conscience holds their hands, and tells them that they be at themselves while they punish others.  
The conscience may well rest, when it tells us we have neglected no means for redressing our afflictions, for than it may resolve to look either for amendment or patience.  
A good conscience will make a man undauntedly confident, and dare put him upon any trial; when his own heart strikes him not, it bids him challenge all the world, and take up all comers. Contrarily, he that hath a false and soul conscience, lies at every man's mercy, lives slavishly, and is fain to daub up a rotten piece with the basest conditions.  
Conscience is the conserver of religion; it is the light of knowledge that God hath planted in man, which is ever watching over all his actions; & as it beareth him a joyful testimony, when he doth right, so it curbeth him with a feeling that he hath done wrong, when ever he committeth any sin.  
Conscience not grounded upon any sure knowledge, is either an ignorant fantasy, or an arrogant vanity.  
The conscience is a conservation of the knowledge of the Law of God, and Nature to know good and evil; The conscience is that which approves good or evil, justifying or condemning our actions.  
The greatest bliss on earth is a pure conscience. Nil conscire sibi nulla palescere culpa.  
There is no sin but vexeth him in whom it is; the first revenge is, that no man is quit from his own guilty conscience: There is least danger and most safety, when men's consciences do make conclusions for and against themselves.  
No man can wash his hands of that sin, to which his will hath consented; bodily violence may be in-offensive in the patiented, voluntary inclination (through fear) to evil, can never be excusable.  
Sin is the offspring of the will, not of the body; where consent is not, there is no sin.  
A constitution is a gathering and uniting of the people together, both in one Commonweal and Church, into a civil or divine Polity; the form of which polity is, Order.  
In Anno 682: Agathus commanded that the constitutions of the chief Bishop should be holden for apostolical.  
The church of St. Saviour in the reign of Crathlint, founded in the Isle of Man, was the first Bishops-See that was erected in Scotland, & three-upon is esteemed the mother-church; churces are not now constituted but repaired.  
If the church cast not out the knownunworthy, the sin is hers; but if a man will come unworthily, the sin is his: No Element but through its mixture hath departed from its first simplicity; so there is no church but hath some error or sin in it.  
The natural sicknesses, that have ever troubled, and been the decay of all churches since the beginning of the World, changing the Candlestick from one to another, have been pride, ambition, and avarice.  
We must be directed by the Church; but then the Church must be directed by the right rule, the Scripture; But if any Church (as Rome) shall tell the rest any thing, that will notly even, to that rule, we may lawfully descent.  
The fittest place for prayer is the church, and among the congregation, especially if the petition be for public graces, and benefits, and not in places of separation, or faction in private conventicles.  
The church keeps a feast on no Saints birth day, except the birth day of Saint John the Baptist.  
The church is but one body, yet the several members of it rest in divers places, and are dispersed into several congregations, which of themselves are called churches, though they be altogether indeed but one church, as Saint John in the Revelation writes to the seaen churches, yet they were all but one church in seven parts.  
Linger is a kind of constancy; suddenness argues fear.  
Consultation is concerning things that vary and alter, and meddleth not with those things that be firm and stable.  
The Bread and Wine by consecration, cease to be common Bread and Wine, being dedicated to a sacred use, and so the Bread and Wine are made holy ceasing to be common; such a change as this understood, the fathers to be made in the Bread and Wine, but not as touching the substance and being; but as touching the qualities, this change the reform allow, and by such a change confess, that the Bread and Wine are made Sacraments, which effectually by the virtue of the holy spirit, do signify, present, seal, and give unto us as touching the soul, by the means of faith, the body and blood of the Lord.  
Occasion of contention may be given to those that will contend, when he concerning whom it is, himself is not contentions.  
Continency in Clergy men, is not of the substance of their order, nor appointed by the law of God: Continency is when reason ruleth concupiscence.  
Content lies not in the things we possess, but in the mind that values them.  
Content is a rare blessing, because it arises either from a fruition of all comforts, or a not-desireing of some which we have not.  
God knows how to disperse his favours so, that every man may have cause both of thankfulness & humiliation; while there is no one that hath all, no one but hath some; if envy and contempt were not thus equally tempered, some would be over-haughty, & others too miserable; but now every man sees in himself that which is worthy of contempt, and matter of emulation in others, and contrarily sees what to pity and mislike in the most eminent, and what to applaud in himself, and out of this contrariety arises a sweet mean of contentation.  
Mis-observancy differs from contempt; the one reflects upon the institution, the other upon the institutor; he who covertly transgresses the Laws, leaves the reputation of him that made them untouched; he who openly offends against them, aims more to weaken the Prince than the Laws; errors which are occasioned by whatsoever other affection, may be great or little; those which are occasioned by contempt, are Giantlike.  
Frandulent conventions bind not.  
Seven or eight persons assembled together, made a conventicle, and were prohibited first by act of Parliament in the fifth year of Richard the second.  
The partial conversion of men to God, is but hateful hypocrisy.  
There are some men that take no heed what happeneth to others by bad conversation, and therefore overthrow themselves in the same manner through the same fault, not foreseeing dangers manifest.  
The direction and correction of a fault ought to be in secret.  
It must be strong evidence, that will make a sinner convict himself; Nature hath so many shifts to cozen itself in a spiritual verdict, that unless it be taken in the manner it will hardly yield to a truth, either she will deny the fact or the fault, or the measure.  
Henry the sixth in the tenth year of his Reign, was Crowned the 17th. day of December King of France, in the City of Paris.  
Our natural courage cannot bear us out against spiritual objects; There is nothing more easy then to be valiant when no peril appeareth, but when evils assail us upon unequal terms, it is hard & commendable not to be dismayed.  
Much is in a man's courage and discreet carriage of himself.  
All private considerations, must be extinguished when the question is of the good of a man's Country.  
The covetous man in all things doth affect secrecy, and propriety.  
Govetousness and riot, dissolve the bonds of all respect, our will ever carrying us from ourselves, from all awefulness and fear of laws: covetousness and pride are impatient of loss.  
Cruelty is seldom without avarice, by which if it be not caused, it causeth it.  
In the 4. year of William the Conqueror, he instituted the courts of Chancery and Exchequer, and appointed the Jury of r2. men to go upon causes criminal, and to decide controversies. At the same time he appointed four terms to be kept in the year, at such places as he should nominate; also he constituted Sheriffs over every County.  
In the 19th year of Henry the seventh, the Court of Star-Chamber was erected, to punish such as offended against penal laws; which Court made informers and promoters to swarm and abound.  
In the reign of Henry the third, one William of York Rishop of Salisbury, was he that caused the custom to be received for a law, whereby the tenants of every Lordship are bound to do suit & service to their Lord on whom they hold their land.  
The Star-Chamber, Chancery, and court of Request, have power in criminal cases to give oaths to the Defendant.  
Prince's ears and eyes are in every place, courts being full of spies and nothing is hid from emulation. Courtcarriages are riddles; which though seen cannot be resolved without exceeding patience, and judging experience.  
The Court is a common Inn for flatterers, time-servers and polititions, and the Courtier's life is a Gallimaufry of pride, lust, ambition, fraud, imposture, dissimulation, distraction, and envy.  
A common counsel in Henry the sixth his time, at first in London consisted of 180 persons.  
Counsel ought not to be held holly but secret also; therefore the Altar of the God Consus who was God of counsels was hidden in the earth.  
Counsel given shows what we should do, and not what we can do.  
General Councils may err, and have erred.  
Against grief it is as hard to choose the season to give counsel, as to give it; the season should be after the first digestion of sorrow, and before the last.  
All councils us well in public, as private deliberations; require a reposed spirit free from wrath, and fear; all perturbations, or particular interest, for as a troubled mind is more apt to err then to advise justly, and hath more need of proper medicines for it self, than it hath in itself to apply any comfort to others, and is fit to receive, then to give counsel; from which as from a great and violent currant are carried all those errors and disorders, which are brought upon mature deliberations, the which have commonly long repentances, and disasters; but he that can restrain himself from being transported by intemperate appetites, and can rule his passions, and give a just rule to himself and to his desires, doth give the best time to all deliberations by mitigating heat and fury, so altereth all counsel from that nature which is received from an unquiet and troubled mind.  
No wise men can hold good counsel disparaged by the means of the Author; if we be glad to receive any treasure from a servant, why not precious admonitions?  
Those that can least act, are oft times best to give counsel.  
Particular discontents and greivances, are either of the mind, the body, or fortune, which as they wound the soul of man, produce many inconveniencies; but Drunkenness utterly subverteth the same, and astonisheth the body.  
The perpetual custom of Drinking, grows by using it into a perpetual pleasure, stirring up the desire of the palate, which is ever afterwards either overflown, or thirsty.  
The Drunkard's stile gins in lawlessness, proceeds in unprofitableness, ends in misery, and all shuts up in the denomination of this Pedigree, A Son of Belial.  
Drunkenness is a communicative Vice, and requires the emulation of Companions, wherein they strive for victory.  
In Drink men discover their Dispositions, which they dissemble being sober.  
In the sixth year of Richard the second, Dunkirk was taken and spoilt by the English, Hugh Spencer Bishop of Norwich, being General.  
All Duels are unlawful, in that they (as it were) commit the quarrel to the ●ot, for the use of which, there is no warrant since the abrogating of the old Law, but it is most especially unlawful in the person of a King, who being a public person, hath no power therefore to dispose of himself, in respect that his preservation or fall, the safety or wrack of the whole Commonwealth, is necessarily coupled, as the body to the head. He that enters a Duel, loses as much the opinion of Wisdom, as he gains the opinion of Daring.  
Great is the force of Duty once conceived, even to the most unworthy.  
The Eye and the Ear, are the minds Receivers; and the Tongue and the Hand, the Minds Expenditors.  
Earthly things proffer themselves with importunity; Heavenly things must with importunity be sued for.  
The Earth is our Mother that brought us forth, our Stage that bears us, and our Grave wherein we are entombed. So she gives us our Original, our Harbour, and our Sepulchre.  
God's Elect have three Suits of Appares viz. Black, (Mourning) Red, (Persecution) White, (Glorious.)  
Natural respects are the most dangerous corrupters of all Elections; What hope can there be of worthy Superiors in any free people, where nearness of blood carries it from fitness of Disposition?  
In the year 885. Adrian the third being Pope, the Emperors of Germany, who formerly elected to the Popedom, lost their Prerogative.  
In the year 998. (in Pope Gregory the fifth's time) it was agreed that the Emperors of Germany should be elected by three Bishops, viz. Mentz, Tryers, and Cullein; and by three Princes, viz. The County Palatine of the Rhine, the Duke of Saxony, and the Marquis of Brandenburg; and in case the said six cannot agree, than the King of Bohemia to have an umpiering Voice.  
The reason why we pray Eastward, is because Paradise was there planted, from whence we were cast out: which is the reason also, that we build our Church's East and West; yet the Jews had their Priests, that in their Sacrifices always turned their faces towards the West.  
Education is another Nature, altering the Mind and Wit.  
The beginning, midst, and end of man's life, lieth only in virtuous and honest Education, which is the very means that is opperative, and powerful for the attaining of Virtue and true Happiness.  
There is none in the World so wickedly inclined, but a religious Instruction and Education may fashion anew, and reform them; nor any so well disposed, (the Reins being let lose) whom the continual fellowship and familiarity, and the examples of dissolute men, may not corrupt and deform.  
No Element, but through mixture, hath separated from its first simplicity.  
When the Ancients contended against each other, to persuade people to this, or that action, Eloquence had then her original.  
Fame with Posterity, is the fairest reward of Eloquence.  
Commonly the enmities of nearest Kinsfolks, if once they fall out, are most despiteful and deadly.  
The difference between Enmity and Emulation, is thus; Enmity hunteth after destruction, and only rejoiceth in that which bringeth our Adversary to ●uine and utter destruction; but Emulation (which is a spur to Virtue) contendeth only by well-deserving, to gain the advantage of another man's Fame, that useth the same means to attain the like ends, and is always mixed with love, in regard of the affinity of their affections, and the sympathy of their desires, not suffering the overthrow of their Competitor, but succouring him in time of danger and calamity, that he may still continue to show the greatness of his worth, by the opposition of inferior actions, which are as a lesser scantling of desert, to measure the estimation of the other humour.  
The causes of the Roman Empire, were the Domestic Wars, the immoderate greatness of the Princes of the Empire, and the Dignity of the Emperor, being Elective, and not Hereditary.  
It is the dissolution of an Empire if the Revenues be diminished by which it is maintained, and if Customs be taken away, the abolishing of Tribute will be demanded.  
In the second year of Henry the 4th the Emperor of Constantinople came into England, to request aid against the Turk.  
In the fifth year of Henry the eighth, the Emperor of Germany, Maximilian, served under the King's Banner, and did take pay.  
Boniface the third, was the first that was called Pope, and he obtained of Phocas the Emperor, That the Roman Seat should be called the Head of all Churches. At that time three remarkable things happened, The decay of the Roman Empire; The rising of the Popedom; and, The springing up of Mahometism; Of the ruin of the Empire, these two Beasts arose, which have much harmed the Church; and as the Empire hath decreased, these have increased.  
All Philosophy teacheth us, That man desires an end, and that there is some end which every man tends to, beyond which he cannot think or hope.  
In the 7th. year of Henry the fifth, by a General Council holden at Constance, it was decreed, That England should have the Title of the English Nation, and to be taken and reputed one of the five Nations that obeyed the Roman See.  
Common Enemies must first be opposed, Domestic more at leisure.  
That which open Enemies dare not attempt, they work by false Brethren, and are so much the more dangerous, as they are more entire.  
A man ought to be jealous of whatsoever an Enemy either by speech or action shall cast upon him, however colourable the reasons may be which are alleged to induce him thereunto; for it is improbable that an Enemy (whose chiefest care is to weaken the Adversary, and to bring him to ruin) should advise him to any thing that should concern his good, unless the profit which he himself shall thereby gather, do far exceed that which the contrary part may expect.  
When a man's enemy offereth him that which hath appearance of good, let him refuse it.  
God hath created nothing in this World; either man or Beast, without an Enemy to hold it in fear and humility.  
He that would undertake great Enterprises, had of Wisdom and Courage; Wisdom to contrive, and Courage to execute; Wisdom to guide his Courage, and Courage to second his Wisdom; both which if they meet with a good cause, it cannot but succeed.  
Princes that desire to continue friendship, ought not to meet and have interviews, to avoid suspicion; but to hold correspondency by wise Councillors.  
Envy hath this good in it, that it afflicteth those extremely that use it.  
Envy proceeds from a base mind; Glory follows good deserts; Envy follows Glory.  
The envious man feeds upon others evil, and hath no other Disease but his Neighbour's welfare.  
It is the nature of man, and a deeply rooted quality in us, straight to look into the prosperity of others with an envious eye, and to require a moderation of Fortune no where so much, as in those we have seen in equal degree with ourselves.  
It is a thing incident, and almost certain to all men's natures, to behold with sore eyes the new grown felicity of others, and to exact a sharp account of their Fortunes, especially whom they have seen inferior to, or equal with themselves.  
Envy is curious, and out of the best person or act, will raise something to caval at.  
It is a hard thing for a man willingly and gladly to see his Equals lifted over his head.  
Nothing can more try a man's Grace, than question of Emulation.  
That man hath true light, that can be content to be a Candle before the Lantern of others.  
Any Superiority is a mark of Envy.  
Nature in every man is both envious and disdainful, and never loves to honour another, but where it may be an honour to itself.  
Envy, though it take advantages of our weaknesses, yet is ever raised upon some grounds of happiness in them whom it emulateth; it is ever an ill effect of a good cause.  
The malignity of Envy is thus well answered, When it is made the evil Effect of a good Cause.  
Envy when it is once conceived in a malicious heart, is like fire in Billets of Juniper, which is said to continue more years than one.  
Envy is nothing else, but sorrow for other men's good, be it present, past, or to come; and joy at other men's harms; opposite to mercy, which grieves at other men's mischances; and mis-affects the body in another kind.  
Every other sin hath some pleasure annexed to it, or will admit of an excuse, Envy alone wants both. Other sins last but a while; the gut may be satisfied, anger remits, hatred hath anend, but envy never ceaseth.  
That man is wife, and well advised, that incurreth the envy of men, for matters of greatest weight and importance.  
Envy is nothing else, but grief for another man's good, and joy for his ill, and hath his root from malice.  
Envy (like poison) works not where it finds no hurt.  
He whose Fortune or Valour hath made him higher than others, let him not repose himself to eyes, if he will shun hands; otherwise he causeth envy in those who ought to be his Equals, because he hath outstripped them; fear in him who should be his Superior, because he equals him; Equality is the producer of Envy.  
The mixture of greater and less is good; but that of Equals, stark naught.  
The continuance of Error, doth engraft depraved Opinions in the hearts of men.  
Error is more tolerable in a Poet, then in a Historographer.  
The Errors of one man is a slippery place to cause others to fall.  
Error is commonly joined with Cruelty.  
If Errors of practice should be stood upon, there could be no true Church upon Earth.  
Every Error doth not pollute all Truths; No Truth can sanctify all Errors.  
Errors of judgement are more dangerous than Errors of practice; but none so deadly as theirs that were once in the Truth.  
Errors are never the elder for their patching; Corruption can do the same that age would do; We may make age as well as suffer it.  
The best may err, but not persist in it. When good Natures have offended, they are never quiet till they have hastened a satisfaction.  
There be two main defects of Wit, Error and Ignorance, to which all others are reduced. By ignorance we know not things necessary; by Error we know them falsely. Ignorance is a privation, Error is a positive act; from Ignorance comes Vice, from Error, Heresy.  
No man now a-days showeth an Error, and leaveth it, mankind is not so wise.  
The Errors of sloathfulness are best discerned when all diligence is bootless.  
They neglect their own Wisdom who without any judgement approve the invention of those that forwent them, and suffer themselves (after the manner of brute Beasts) to be led by them.  
It oft times happeneth, that an Error being once rashly committed through despair of remission, admitteth no true penitence, but either draweth on more grievous crimes, (Scelere scillus luendum est) or maintaineth his Error by wilful obstinacy.  
It is an old Rule among Soldiers, that a great negligent Error committed by an Enemy, is to be suspected as a pretence to Treachery.  
There is no Error but hath some appearance of resembling Truth, which when men find out, they then publish to the World matter of contention and jangling, not doubting but in the variable deformities of men's minds, to find out some Protectors or Spectators, the better by their help to nurse and cherish such Libels as their own inventions have begot.  
Pride and Luxury are the attendants of prosperous Estates.  
The smallest Estates are to be governed with the greatest skill, as small Barks in the midst of the wide Ocean.  
There is no Estate so pure or ignoble, as can keep a man from Fame.  
An Estate gotten by lend means, cannot be retained at first with sudden modesty, and ancient gravity.  
The worst Estate out of Hell, hath either some comfort, or at least some mitigation.  
The best Estate requires careful menaging at home.  
To the overthrow of an Estate, oftentimes the inconveniences concur, unthankful Friends, decayed Friends, bad Neighbours, negligent Servants, Casualties, Taxes, Mults, Losses of Stock, Enmities, Emulations, frequent Mutations, Losses, Surety-ship, Sickness, Death of Friends, and that which is the worst of all, Improvidence, ill Husbandry, Disorder, and Confusion, by which means we are drenched on sudden in our Estates, and unawares precipitated insensibly into an inextrecable Labyrinth of Cares, Woes, Wants, Grief, Discontent, and Meiancholly.  
Essence is derived, ab ipso esse, to have a being.  
All things have their value from our own estimation●  
The most precious things that are, lose of their worth, if they be not suited with our correspondent Natures, whose sympathy addeth much more excellence than is discerned, when they approve by themselves without such assistance, as in the Diamond, the Foil, and Gold.  
It is never safe to measure Events by the power of the Instrument, nor in the Causes of God, to measure others by ourselves.  
In matters of judgement to be guided only by the Event, is the way to Error; so Falsehood may be Truth.  
We commonly measure and censure all actions by the Event.  
One is crowned for that which another man is tormented for, as Caesar and Gracchus.  
In future Events men look for help from Time and Fortune.  
It oftentimes happens, that a prosperous Event makes foolish Counsel seem wiser than it was.  
The Evil that is ever in motion, is not fearful.  
That which both Time and Eternity finds standing where it was, is worthy of terror.  
It is a rare Evil that hath not something in it, to sweeten it either in sense or in hope  
Evils and Sicknesses come on Horseback, and go away on foot.  
The best things ill used, become evil; and the worst things used well, prove good.  
Good and Evil in the Government of men, hath this difference between themselves, That Good, though it be brought forth by time, and though by our studies and industries it be maintained, corrupteth notwithstanding, by degrees of itself, and of itself also extinguisheth, as we may read and see in the succession and proceed of all States, and of all Sects; the contrary of which appeareth in Evil, since it doth not waste by little and little, through the wearing of time, as good doth, but rather increaseth to a more powerful validity, and by easy passages riseth to the extremity of declination.   
FINIS.   

The Contents of the Book.  

The first Chapter.  
HOw Wit disguised himself in the habit of a Lawyer, and how by divers reasons he persuaded two Countrymen to desist, and leave off going to law with their Landlords: also how they gave Wit half a piece for his counsel, and how at last when the two Countrymen were drunk, Wit stole away from them and left them, so that the Countrymen having lost Wit's company, were carried to the Counter, where Wit next morning came to them again, and so after they were released from thence, Wit parted from them. Also Wit's description of a Tavern and a Countryman.   

The second Chapter.  
HOw Wit having left off his Lawyer's Gown, disguises himself in the habit of a Citizen, and so keeping company with all sorts of people, he observed and noted the natures and qualities of these professions, namely of a Carpenter, a Bricklayer, etc.   

The Third Chapter.  
HOw Wit in the habit of a Citizen kept company still with Tailors, Bakers, Cooks, Smiths, Chandelers, joiners, Ostlers, Watermen and the like, of whose qualities and properties he maketh certain brief Descriptions.    

Wit's Term.  

YOU two stand feeding of your Lawyer with fees, like two hedge sparrows that feed the Cuckoo, and pine yourselves; 
Wit's description of the Law.  For I will descrive the Law unto you briefly and faithfully: yet so that I will not detract from the dignity of so honourable a study. The Law is good in itself, and becomes evil only, when it is inherent in an evil man, 
Lex est Reg●plumbea.  as good wine may be corrupted by the vessel that contains it. It is like a young twig, or a leaden ruler, which may be writhed or bend any way: It is sharp and severe, and considers only what is just, without regard of equity. The cases of the Law are infinite, and do daily increase, for they are matters that have been adjudged, and are now as it were the examples of the Law. A Bill in Law is a tedious narration or declaration of the client's cases, which is written in wide spreading hand to enlarge the Clerks fees. That Action and Passion are two Predicaments of the law. That the motions are without motion, and as flow as the revolution of the Planet Saturn, 
●nnus Plato●cus or Places year.  for Plato told his Scholars that when this Planet had performed his natural and retrograde motion, that he and they should meet again, and he should read unto them in that manner as he did then. Besides, though this planet is now, yet still he goeth forward; but there are many ways to delay and protract the Courts and proceeding of the Law, as Injunctions, Bills of Reveiw and the like. That the blame is laid upon the Lawyers, when the fault is in the Clients, for if they would unfold their cases faithfully, the Lawyers would end their suits more speedily. That Aturneyes are like Andirons that hold up their Clients as the other doth the Billetts, until they have consumed and wasted one another: In a word, the law is good in itself, for it makes bad men good, though sometime as I said by accident it make good men bad. And to conclude the Law is like a Labyrinth, you may enter in, but it is hard to find the way out again; And therefore good friends having given you a brief view or prospect into the Law, I would desire you to change your purpose & intention, 
Wit persuadeth the tw● Countrymen to live at Peace  and not to go to law, for it is better to live securely at home, and to spend your time quietly among your neighbours, than to come up every Term to London with a great bag or Box of writings at your girdle, when yourselves do understand near a letter in the Hornbook but Ho and O, or rather O Ho; and though I speak against myself being a Lawyer (for the world doth falsely imagine that Lawyers do strive to nourish the flame of contention) yet I will discharge a good conscience, and rather persuade men to live in amity & friendship, than to contend in Law, and I doubt not but I shall get both love and money by it, and whi●e I make them friends, and reconcile them one to another, I hope they will prove my friends, howsoever Conscientia est mille testes: the contentment and happiness of a good conscience is fare more precious than the friendship of men: And therefore honest Countrymen, 
●itt plays ●e honest awyer.  you see that I have played the honest Lawyer, and laid open unto you the inconveniencies of going to law, so that I would advise you to agree with your Landlord, submit yourself unto him, live quietly among your neighbours, keep good houses, look to your husbandry, sear God, honour the King, and do good in your Country, so you shall live contentedly, and die happily, for those that love peace, shall live in peace, toy, and felicity after this life is ended.  
When the Country men had heard Wits discourse, truth like a thorn pricked them so to the heart, that they both confessed that he had told them more than ever they heard before; that one of them who had baene Constable of the Town, and therefore could speak with some indiscretion began thus:  
Sir, you have made such a rescription of going to law, & how unfit it is for us Ingrate men to follow the law, so that we intent to leave it off and follow the Plough, for our stomaches are now reasonably well allayed, and therefore we desire you accept of this half piece for your fee, for your counsel shall save us many a pound, and besides we have a quart of wine for you if you please to go to the Tavern. Wit thanked them, and told them that albeit it was not his usual custom to be seen in Taverns, especially not to tarry there long, yet he would dispense with other affairs, to give them content, 
Wit and 〈◊〉 two Count●●men go to t●● Tavern.  and so Wit and the two Countrymen went to the Tavern together, but assoon as the drawer spied Wit, he presently gave him the biene venu or welcome, & straightway brought him to one of the best rooms, and then he told him, that the night before there was like to have been a bloody fray for lack of your worship's company, for as soon as you were gone, some began to commend you, and to say, that master Witt was as fine a merry a companion as any in Europe: others again replied that you were a foul companion, that would give distaste in all companies, and had rather lose your friend than your jest; and this was maintained and argued pro and con, so that at length they had proved it by breaking one another's heads with quart pots, if my Master had not moderated the matter, for assoon as you left them, they were quite gone. It is no wonder says Wit that they were gone in drink assoon as I was gone from them, for I do always stay with my friends as long as I can, but when I perceive that the strength of the drink begins to work upon their brains, than I steal from them, so that I stay not until the reckoning comes to be paid, whereupon they being in drink, and wanting me to make the reckoning, do often fall out and quarrel, either about that, or some other occasion. But to leave off this discourse, prithee drawer bring us a quart of rich canary, for myself and my friends, such as I and the Wit's drink, if thou canst draw us a ruppe of Nectar, let's have it. Sir, says the drawer, you shall have of the best; for I should prove myself an ignoramus if I should bring you any but the best. Well (says Wit) fly then like a winged spirit to the bottom of the Seller and fetch it, and so exit drawer and draws the curtain leaving Wit and the Countrymen together, who began to discourse thus unto them: 
Ingeniumest pacisicum. Wit is a Peacemaker  you see (honest friends that I endeavour to make peace wheresoever I come, for there is never any quarrelling in Taverns or Alehouses if I be there, but assoon as I go, than they fall out about the Arithmetic of their reckoning, or the wrong apprehension of some word, so that the mistaking of a word is many times taken amiss, and then they are so fare enraged, that in stead of other compliments, 
The deseri●●tion of a drunken qua●● rell.  they salute one another's heads with quart pots, the glasses are broken, the tables overthrown, the candles are extinguished, and the Tobacco-pipes are thrown in one another's faces, and thus their kindness (assoon as I forsake their company) ends in a drunken quarrel. By this time they might hear the echo of the drawers voice, who cried, score a quart of canary in the half moon, and no sooner had he spoke those words but he came flying in, and having filled a glass and delivered it to Wit, he heard them knock in another room, so that he vanished and left them. 
Wit drink a health to friends.  And now being alone, Wit first drank to the Countrymen with a compliment, telling them that he would commemorate all his and their friends in the Country, both Gentlemen, Yeomen, and merry Vicars, & also his kind friends in the four Inns of Court, and also in the two Universities of Oxford and Cambridge, and in general to all his friends ubicunque, or whersoever. The Countrymen replied that they would pledge his worship with all their hearts. Nay (says Wit) I beseech you not to worship me, for it is a title which I neither deserve, nor desire, though I have been borne and brought up as a Gentleman, 
●●tt respect●● by Gentle●● and ●●ights. 〈◊〉 habet in●●ium inimi●● nisi igno●●tem. ●itt hath no ●●emy but ignorance.  and am respected both by Gentlemen and Knights, for I was well acquainted with Sir Philip Sidney when he writ his Arcadia, and sir john Harrington when he composed his merry Epigrams; and indeed there is none accomplished Gentleman that doth not desire my company, you must pardon me if I praise myself, for it is given to us that are the family of the Wits to been self conceited, and to set too high a price on our gifts, but to set a period to my speech, I drink to you both most kind and honest countrymen, for to discover the truth unto you, I am no Lawyer; Law is too obtuse, and blunt a study for me, for though I dissembled the matter my name is Wit, and I am as jovial a companion as the best of them all, 
There is n●● good socies unless Wit● be in compa●ny.  for indeed there is no good society or mirth without I be in company. Your Gallants will never visit a Tavern but they will carry me with them, though they can not bring me bacl again, so that they are feign at night to go to their Lodging without me, but the next morning I visit them again with an early salutation; and then they give me my morning's draught according to the time and season of the years. But I will not be tedious in my discourse for I affect brevity, and is not this harmless mirth far better than to go to Law, had not we better drink ourselves, than to make the Lawyers and their Clerks drink wine upon our cost, and therefore good Countrymen I do commend my love unto you in this glass of wine. They both thanked him, and thus they continued drinking, but as Mercury with the sweetness of his pipe did enchant Argus his hundred eyes, so Wit with pleasant discourses drew on the Countrymen into such a kind and laving humour, that they began to drink to Wit with such rural Compliments, 
Vinum, ●nollit meres ●o sinit esse ●●ors. ●ine softmeth ●●r nature ●●d condition ●●nd giveth us ●gentle dispo●ion.  and dunstable behaviour, so that Wit could not choose but smile to see how the wine did mollify and soften their rude nature, insomuch that with great store of nonsense and country compliments, they began to been so over-kind to Wit, that they would needs drink his mistress' health, but Wit told them that he honoured no Mistresses but virtue, 
●o eat some ●●de modicum when ●●u are drin●●ag is the ●●y to make ●tt stay in ●ur company  and desired them not to profane her name by any idle health, but Wit's persuasions could not restrain them from their troublesome kindness, so that in hope they should persuade Wit to stay with them, they would needs have a Vice or two of a Gammon of Bacon, which was strait brought them with all expedition, and Wit stayed with them a while, but when they had done, 
●●o much ●nking ●ds Wit ●●king.  one of the Countrymen would needs have a quart of Sack to drive down their bacon, but this quart sent Wit packing, so that he slipped away from them, neither could they discern how he went away from them, for they were so blind, that they imagined that Wit was still in their company, and the Drawer could not persuade them he was gone, so that after Wit had left them he was much troubled with these two country fellows, for one of them by chance broke a venice glass and would by no me anes be persuaded to pay for it, and the others stomach began to recoil, so that he cast up his reckon in the chimney; but at last with much a do, having got what they would of one of them for breaking the glass, they thrust out these two Annimales out of the Tavern door, where one of them reeled against the other, and both of them a last fell in the Kennel, but getting up again they thought to go to Wit's lodging to en quite of him what was the sign of the june where they lay, 
To two C●● try men tal●● by the Wat●●  but they were so drunk that they could not find his chamber; so that they fell into the Constable's hands, and because they gave him tude words and churlish answers, he carried them both to the Counter, 
Wit visite● them next morning in the Count●  where they lay that night, but in the morning assoon as Wit understood that his friends were in the Counter he came again to them very early in the morning, and began to excuse himself for leaving them overnight: for says he, when I see men begin to grow idle in their drink, and to call for more than will do them good, than I cannot endure to stay with them any longer. And therefore because I have other affairs, so that I keep you company any longer, I will give you some friendly advice. 
●ts advise ●●he Coun●men at ●●ing.  First, beware of geing to Law, lest you pay for your expense when it is too late: shun idle company, beware of Dice, Drabs, and Drunkenness: Enter not into Bond, make not your wives your masters, in company be merry and wise, consider of every action before hand what will follow afterward, cut your coat according to your cloth, esteem not all offers of friendship, but mistrust fair words, keep money and make it your servant not your master, let not your friend know all your mind, but reserve a piece to thyself, for a friend may become a foe, moderate thy passions, govern thyself and then thou shalt be able to govern thy household and family: this is my counsel, and now I hope Witt hath proved himself no pettifegger, but an honest lawyer, for I have given you my free opinion concerning the Law, yet not disgracing that study in any kind, and I have showed you the inconveniences which arise by contentions, suits, & have given you some brtefe notes of instruction. In a word I wish you both as well as myself, and if you love me I wish you to leave of drunkenness, for I cannot endure it, it spoils my brains, for albeit I can and do keep company with all sorts of men, yet I never stay with them till they are drunk, and (though I speak it in my own behalf) yet I can prove that I endeavour to restrain men from veins and idle courses, whereunto they do often run through their own folly, I will therefore go along with you from the Counter to the justices, and after he hath discharged you, I will take my leave of you and commit you to the protection of your own good fortunes: And so after the justice had released them, Wit directed them the readiest way to their Inn, and so left them: And thus you see how Wit got a fee of these two Country fellows, and in slead of pleading for them, he persuaded them to live at peace, and leave off going to Law, which showeth that if more had wit they would not be contentious: 
●itt & good fellowship are friend's, but ●●itt & drun●iennesse are ●●es.  and lastly you may behold how Wit and drunkenness cannot agree, for they are contraries, and contrara se mutuò expellunt, contraries do one expel the other; for as water quenches fire, so drinks downs and extinguishes the wit. And Wit's council which he gavo the countrymen showeth, that want of a fore-Witt brings woe; for anté cuvere debet, qui non dolebit, he that would not fall into miserfe or want, must be wise beforehand: and so much concerning Wits first practice, his second practice follows, but to refresh the reader I will insert some verses, which Wit made by way of observation on a Tavern, and the nature and disposition of a Countryman, which may serve as Charactericall descriptions of them both.  

A Tavern.  
A Tavern is a place which Bacchus traynen  
Frequent, and drink till wine do them inflamen  
It is a place where ancient friends do show  
Their love; on this stage you may clearly view  
Divers conceited humours which are played  
By serveral companies, or it is the mint  
Where Wit doth coin his fancies, for a print  
Of wine more readily inspires the brain  
Then water though from Helicon it came.  
Some talk of foreign matters and wonders  
Of a deep apprehension, who have been  
Perhaps at Calais, while on a fair day  
Their ships through the calm seas did cut her w●●  
The Channels always burn in stead of paper  
To light Tobacco which is a rich vapour.  
Hear loving friends with weeping eyes do par●  
While they express the affection of their heart  
In a full cup, and with kind words commend  
Themselves unto their loving absent friend.  
It is a Chapel, where divers every day  
At Bacchus Altar pay, but do not pray.  
I do not hate a Tavern nor the wine  
Yet I'll shun expense, and wasting of my time.  
In such a place, I do allow the use  
Of both, but disapprove their foul abuse.  
Drink in a Tavern for thy recreation  
●ut dwell not there, nor made thy habitation.  
●●r a Tavern is a place where men ne'er cease  
〈◊〉 keep a Leaguer in the times of peace.   

A Countryman.  
A Countryman is blunt in spaech and action  
Yet he is given much to suits and faction.  
●●e doth not cheat his friend with the smooth art  
●f flattering words, but speaks even from his heart.  
●is countenance is cheerful; and his   
●laine like his meaning, nor with swaggering oaths  
●oth pay his debts, nor make his trembling host  
Glad to write down his reckoning on a post.  
●is conscience is free, and he doth wonder  
●hy guilty men do fear a clap of thunder.  
●●s bloody Nero who would hid his head  
●hen it did thunder underneath a bed.  
Content is, his chief riches and his wealth;  
●hile the fresh air doth keep him in good health.  
His life is harmless, striving not to gain  
Ambitious honour, or to purchase fame.  
●he sight of a milch cow or a green field  
Do please him highly, and much solace yield.  
Into his mind, while he doth plodding go  
●lad in course russet, which doth plainly show  
How little he esteems of pride, or fashions  
Which are brought over out of foreign nations:  
And when pale death commands him to resign  
His life, then doth his resolution shine  
Even like the Sun, whose glistering beams a pea●  
When it is going down most bright, and clear.  
He does repose small trust in the Physician  
In his sickness, for it is his chief ambition  
To prefer his soul, that it may mount the ksies●  
And have a place in heaven when he dies.    

Chap. 2. How Wit having put off his Lawyer's Gown, disguised himself in the habit of a Citizen, and so keeping company with all sorts of people, he observed and noted their Persons, their humours, qualities, and fashions, of which he makes certain brief descriptions.  
WHen Wit was delivered from the company of those two country fellows, 
Wit disgu● himself 〈◊〉 a Citizen.  whom he persuaded before to live in peace and amity with their neighbours and Landlord, he left off playing Ignoramus in his Lawyer's Gown, and disguised himself in the habit of a Citizen, that thereby he might without suspicion converse, and keep company with all sorts of people, and observe their humours, and fashions. And in stead of being togatus a gowned man, he became civis penulatus, a cloaked Citizen, yet not like one of the supertour rank of Citizens, but one of the inferior sort, being thus very neatly apparelled in a cloak, and stockings and shwes, sometimes Wit would wear a Ruler by his side, and then he was supposed to be a Carpenter, Bricklayer, or Plasterer, sometimes he would have a hammer under his girdle, and then he was taken for a Smith or Upholsterer, or a Pewterer, or some other Hammer man, sometimes he would have a Parchment measure in his pocket, or some pattern to cut out by, and then he went for a Tailor, sometimes he would put on a green waistcoat and sprinkle his face with meal, and then he was supposed to be a Miller, a Mealeman, or a Baker: sometimes he would black his fingers with shoemaker's war, and wear a Shoemaker's thimble ou his finger, and then he was thought to been a Shoemaker or a Cobbler. Sometimes he would get on a frock, and then he was a Porter. And sometimes he would put on a Waterman's jacket, and then he was a Sculler. And to conclude Wit by the help of his friend the broker would shift & change himself into all shapes and habits, and so conversing and keeping company with all sorts of people, he could not choose but have matter enough for his observation, which was that which he destred, for the end and scope of his intention was to observe and take notice of the fashions and carriages of the city, especially in the Term time, for he knew that the body politic was than most full of humours, whereupon Wit being thus disguised in the habit of a Citizen, and having a Carpenter's Ruler by his side, he went forth into the City, to see whethe blind Fortune would conduct him, intending as I said in a merry manner to practise on the ignorance, 
Wit's secopractise.  and weakness of the People, and so walking through the City as Diogenes did through Athens with Candle and lantern, he changed at last to pass by the red lattice of an Alehouse, where it seems the strong drink began to work in their brains, so that they were singing merry catches, and roaring like Bulls of Basan, so that Wit looking up, and perceiving it was the sign of the Anchor, he thought to cast Anchor here a while. And so coming in he found these were the Alehouse choristers, whose voyers he had heard, namely, two Carp●nters, a stone cutter, a bricklayer and the host of the house, whereupon Wit calling for a full pot or double pot of Ale presently insinuated himself into their company, and having a ruler under his girdle, one of them asked him of what profession he was: Wit answered that he was aedificiorum vel domuum Fabricator, that is in brief, he was a Carpenter: whereupon the two other Carpenters told him that he was the more welcome, and likewise the stone-cutter, the bricklayer and the host, did all bid him welcome, and having drank to him with some drunken compliment, one of them who had got the hickocke would needs tell him a very serious story, but Wit put him out by drinking unto him, so that he assoon as he had pledged him, was feign to go forth and utter his mind in the yard, 
The humou● of a Drunk●ard.  where he had no audience, but a few old tubs and other rubbigge which stood there. But at last he comes in again, like a drunken Penitent, while sin and drunkenness did even enforce him to weep for sin, for his eyes were full of water, which he wiped with his handkerchief, and then he set himself freshly to drinking and began a catch, while some of the rest boar their parts; so that Wit thought it a hellish harmony, for he could not relish such vulgar stuff, and therefore he busied himself with taking a pipe of Tobacco, which he thought was a more gentile music than their rude voices. 
Wit's meditation on a● Alehouse.  And while he was taking his Tobacco he drew these meditations which he kept in memory until he had opportunity to write them down in his table-book. His first meditation was, that these Alehouses were the Chappells of ease, and idleness, whether those de media & in fima plebe, that is, those of the middle and lowest rank of common people do frequent. That their mirth here, is divided into two sorts, either scoffing, iéering jests, or obscene bawdy jests. That the host loves money without your company, but he loves not your company without money. That singing is there musticke whereas they keep no eyme, for when their heads are full of Crotchetts, they will sit up u●till twelve a clock singing catches. That the drinking rooms are Cupid's closerts, where they conspire, and agree about midnight matches. That drunkenness becomes a Carpenter or a joiner better than a Gentleman, who should not only know virtue, but live virtuously, or else he deserves to be degraded of that title. That drink is a strange disguise, for it makes a man so blind that he does not know himself, nor where he is, nor what he doth. That Alehouses shotts among the common people never wound the purse much, for the thorte scatters among the whole company. That drunkards when they have least Wit, think themselves most wise. That it is no good place to choose a friend, for they will be kind in their drink, and the next day be ready to cut your throat. That they will swear here like fréeholders, that is as long as they are freeholders of the Alehouse. That they will talk nonsense ex tempore, and quarrel about any occasion, and for one word they will give you a hundred words. That here is great puffing and blowing, especially, when the Tobacco pipes are lighted, and then their actions may be divided into sour sorts, Drinking, discoursesing, smoking, spitting, and their passions are divided into four more, quarrelling, complementing, singing, and paying the reckoning, the last whereof, namely, the passion of paying the reckoning is the worst, for it is accompanied always with a Delerium or swimming of the head. That men commonly lose four things, and sometimes a fifth, by frequenting Alehouses, viz. They lose their time, their money, their credit, and their senses, and I fear their souls. That it is a house that hath many Inmates, and yet the Statute takes no hold of them, for they are but Tenants at will, so that when they have paid their rent, (which is too dear a rent for a drinking room, they may leabe it to the host, who strait let's it out to the next company that comes, and thus several reckon do pay the Hosts rend, who might be a Lord of a Town for he hath more Tenants than the best of them, but his rent is not paid quarterly or yearly, but daily and hourly, and if a man be too long a Tenant to any of his rooms, and spend little, he will put him out by a Habeas corpus, and desire him to give place to some company that desire that room, when indeed he desires to have his room in stead of his company. In a word, an Alehouse is a place where much time, much money, many words, much Tobacco, much paper, much drink are spent, and cast away, and in stead thereof there is nothing gotten, or lent, but loss of time, poverty and beggary, a profane custom of swearing, idle tobacco taking, 
The description of a Carpenter.  and a head full of drink. And that Carpenters are honest fellows, which though they live by the square, the rule, and the compass, yet they neither live within rule, squre, or compass. That they know how to fashion the Timber for the fabric of a building, and they cannot endure brick-building because it hath little timberwork. That their children are Chip's of the old Block. That in sawing of Timber he that stands above is like the Client, & he that stands below is like the Lawyer, for the dust falls down to him. That Bricklayers are morterfied men, 
The description of a Brick layer.  though they are sometimes troubled with their stones before they can tell how to lay them. That their pendicular line or plummet line, keeps their work even and strait, and by the help of this weak line, they make strong work. That they are honest plain dealing men, and yet they have cunning in daubing. That some times they climb too high that they catch a fall, and so many times do put their boast ionts to the hazard. That they may keep a good table at home, but when they are abroad their mortar is served up to them in Trayes. They place bricks in the wall, as Poets do words in their verses, that is in a smooth and even manner. Their work is the Emblem of Hppocrisie, for they can white over a mud wall and make it seem very fair outwardly, when underneath it is nothing but rotten lathes and loam. That when the Tower of Babel was built, there was surely a great company of Bricklayers. That an Host is an under Landlord, 
The description of an Host.  or petty Landlord of some Alehouse. That his nose is richer than the Rocks in China, and is full of carbuncles and red Rubies, so that he may go to bed by the light of it, for if he follow his Nose it will guide him to his Chamber. That he it every man's companion, but no man's friend. That his discourse is frothy as his drink. That he is Bacchus Standardbearer, and carries his culloures in his face, lastly he may be an honest man, but yet he must needs wink at Sin and drunkenness, though he take a nap for the time, or else he will die a Beggar. Wit having frained these meditations in his brain, purposed afterward to collect them into some form, and set them down in writing, so that perceiving that the company was very fare spent in drink, so that the two Carpenters sung very woddenly, and the Bricklayer laid up his mind there before them all; and the stone cutter was cut in the leg, and the Host had got the fox's skin over his head in stead of a nightcap: When Wit I say perceived that they were all gone in drink, than Wit was presently gone too, 
Wit leaves & loathes the company of drunkenness  for he slunk away, and as soon as Wit was gone, the Carpenters fell to quarrelling about their trades, & one of them pretended that he was more skilful than the other, so that they fell to hot arguing and disppuation about the making of a pair of Gemetricall stairs; the stone-cutter who had got the Hickock endeavoured to reconcise them, wishing them to leave of that discourse, and the host thinking to have fetched another jug of bear, fell over a join stool, and broke his shins very sorely, and afterward he fell asséepe with the tap in his hand, while all the drink ran about the seller, for as long as Wit is in company men do carry themselves with some discretion, but assoon as he leaves them, then divers sorts of follies are committed, 
After folly is committed, Wit returns in the morning, and brings Repentance with him.  and sundry mischiefs do ensue, But next morning Witte came to them again, (for his custom is, that though he forsake his friends for a time yet he will come again) so I say Wit next morning came to them, and brought with him one of his dear companions called repentance, and they two so fare prevailed over these drunkards by their persuasions, that at last they resolved to forsake that detestable vice; And Wit upon that occasion made a song called, I will never be drunk again, etc. And this was Wits first practice in the habit of a Citizen. His second practice was in another victualling house or Alehouse where he lighted into the company of a Miller, a Tinker, a Cobbler, a Porter, a Butcher, and the Tapster of the house, who sat and drank with them, and assoon as Wit came in he bade him welcome, and because he was alone the other jovial blades who were drinking hard, and smoking their noses with Tobacco, desired him to sit down, for if it pleased him they should be glad of his company, whereupon Wit opening his cloak which before he had cast over his shoulders. assoon as the company saw that he had a leather apron before him, and a hammer under his girdle, they supposed him to be a hammer man, and one ask him of what profession he was, he answered that he patiented fellows that could hear any burden. That albeit they were city Asses and bear the Luggage of the City on their backs, yet they have understanding enough if you put them to trial. That they wear two shirts when others do scarcely were one. That they may say as the Post said, superanda omnis fortuna ferendo est, that is, all misfortune may been overcome by sufferance and patiented bearing of them. Lastly, a Porter is a Letterman, though he know never a Letter, in company or out of company he is a fellow of good carriage. 
Wit's description of ● Bucher.  Also Witte observed, That a Butcher though he kill and sell meat, yet he is many times no great meatman. That his kill of meat is but a kind of sacrificing to gluttony. That he sells all his Calf's heads, except it be one which he keeps for his own use. That he cuts out his meat with great discretion, and bombasts it with trunching-like skivers to make it seem fair and fat. Lastly, he is a goodfellow, and he loves Essex very well, because that shire sends up many fat calves and hogs to London: But at last death knocks him down with a stroke just between the horns, and so this bloody. 
●itts descrip●●n of a Tapper.  Nero endeth his reign. Lastly, Wit noted that a Tapster was a frothy fellow, that was servile to every man's humour, and subject to every man's call. That he is the Master Gunner in Bacchus his Leaguer, and gives fire to the Tobacco pipes. That Quid est persolvendum? or what is to pay? is a question that is often put unto him, which he answers and resolves by a distinction, that partialiter, there is a penny bread, six pence drink, and two pence Tobacco, etc. and totaliter that there is in all ninepences to pay. In a word his Art is to bring in a total reckoning, and then divide it into parts, or else to bring in the particulars, and then to reduce them to a total. In a word a Tapster is an honest good fellow, and hence he is called a Tapster, because he stirs the tap often, with pulling it out, and wring it in, and at length he many times sets up for himself, and becomes an Host. Wit observed many other persons, and made and writ many other descriptions of them, for when he had transformed himself into a new shape, he would go into fresh company, and converse and keep company with Tailors, Bakers, Cooks, Smiths, Chandelers, joiners, Ostlers, Watermen and the like, the descriptions of whose Persons and humours do follow in the next Chapter.   

The third Chapter. How Wit in the habit of a Citizen kept company still with Tailors, Bakers, Cooks, Smiths, Chandler's, joiners, Ostlers, Watermen and the like, and made certain descriptions of their persons and humours, which do briefly follow.  
Wit being still disguised in the habit of a Citizen, thought to persist and go forward still in the describing and discovering the persons and humours of all sorts of people, and so going forth into the City, it began to rain so violently, that he was compelled to save himself from the injury of the weather he went into an Alehouse, where he found a mess or medley of boon companions, and good fellows, who because it was a rainy day thought it better to wet themselves within, and keep themselves dry without. The jovial lads that were thus tied together in a true-lovers knot of good fellowship were those: namely, a Tailor, a Baker, a Cook, a Smith, a Chandler, a joiner, an Ostler, and a Waterman. Wit being admitted into their company, (for there is no company but will desire & admit of Wit's company) drew these descriptions of their Persons, and Humours, viz. That a Tailor without any skill in Geometry takes the dimensions of your body. 
Wit's description of a Ta●ler.  That his wife has authority to go fine by her husband's copy. That he is never without two geese, the one is always roasting, and yet is ever raw; the other is always raw & is never roasted. That he loves new fashions as well as Amsterdam brethren love Factions. That an ill conscience is a hell, but his hell is under or about his shopbord, where he casts all his stolen remnants, and so keeps hell out of his conscience. That he and the Mercer do make a gallant, but he spoils them both, especially the Tailor, who must be glad to petition his worship for his dew. That a long bill is a shrewd weapon, and no man handles it better than a Tailor. That there are many fashions which have come up and gone down since Adam made himself breeches of fig leaves. That wealth is a kind of stiffening to the Tailor, and makes him think himself a fine fellow. That his discourse is either fustian or humbast. That he wears good linings in his breeches, for his wife is Churched oftener than any woman in the Parish. Lastly, when he dies he winds up his bottom and so makes an end.  
Also Wit noted that a Baker is a dry crusty fellow, 
●itts descrip●n of a Baker  because for the most part he deals upon vantage. That he is drunk with bread, for the taking in of half a dozen sets him going at any tyme. That he is sometimes enfor'st to look out of a wooden window. His bread is divided into three sorts, according to the three divisions of the people, his white bread is for the best sort, his wheaten bread for the middle ranked, and his brown bread for the vulgar sort. That a Tailor loves a Baker, because he loves bread. That he never gives any thing to the poor, though sometimes his bread is taken from him & given to the poor. That a Baker's widow is a brown lass, and brings a man both bread and flesh. In a word his bread is finer than himself, for he is but the bran of the world.  
Besides Wit observed that a Cook was a greasy sweeting profession, 
Wit's description of a Cook.  that does almost waste himself while his meat is roasting. That his chiefest ambition is to raise paste well, and season meat discreetly. He makes great store of Porridge or broth, which he sells by halfepenyworths, or else you pay for your broth in your meat. That if you anger him you shall find him a hit hasty fellow, and the summer times melts his grease within him. That when his wife and he fall out, than all the fat's in the fire.  
He noted also that a Smith was one that had many heats, 
Wit's description of a Smith.  and yet took no colds. That Vulcan's fortune and his are on. That he is never indicted of forgery, though he is always forging for though he pawn all his tools, yet he keeps his vice. That he loves the Iron age, because it is likely there were than many Smiths. Lastly, though he be a very smug fellow, 
●its description of a Chandler.  yet his wife seldom loves him.  
Moreover, Witt noted that a Chandler was a light brained fellow that sold candles and other small commodities by retail. That he is a wooden scholar, for he keeps his reckon in wooden Books. That he cuts out pennyworths of cheese by the length of his Nose, and makes the proverb true, I will see your nose cheese first. That he sells little quantities, and many times there are as little good qualities in his commodities. He should be a wise man, for he weighs every thing: 
●its description of a jointure.  And lastly, if he uses good weights he may be an honest man.  
Wit also noted that a joiner could not choose but be a good companion by his Profession, for all good fellows are joiners, and joiners are good fellows. That in all wood work they are excellent, and do make Bedsteads and Cupboards, and would keep no table at all, if he could sell off those he has. That if you take him for a join stool you do him much wrong, for he will sitten on or take any Injury. He is a nimble shaver, and he deals most with deal wood, which being of a softly nature he can make an ass of it, and cut it and carve it into any fashion.  
And besides Wit conceived that an Ostler was a Rubber of Irrational Animals or Creatures. 
Wit's descripion of an Ostler.  That he speaks northern spéeth, and will cozen a southerman with his fair speech. If you trust the Ostler to meat your horse, he will enjoin him some penance and keep him fasting, that so he may abate the pride of his flesh, though you desire to have him lusty. That when he is abroad he will stay three or four days drinking, and lie at rack and manger, and yet he will get it again out of the rack and manger. That on the road he will pull off your boots with great derterity, and having set him to his meat, he rubs him down, and afterward having made his bed, goes homely to a worse bedfellow, than the horse, namely, the old trot his wife. And thus an Ostler is a horseman that does not serve in the wars, but serves horses.  
Lastly, 
Wit's description of a Waterman.  Wit noted that a Waterman was one that lived by water, and yet he drinks the best bear he can get. His blue coat and cognisance agrees as well as a Pot of Ale and a Toast. That he cares not if London Bridge were quite demolished, for it hinders him. The Globe Playhouse on the banckeside, is like a bladder under one Arm, and Westminster is like a Bladder under the other Arm, for if it were not for these two he would sink. Lastly, he would live on the water, but desires to die on the land.  
Wit having thus drawn forth the descriptions of these several persons, when he perceived that the Tailor had wound up his bottom so long that now he could not take his cups in any measure neither half ones nor whole ones, & that the Baker had taken in so many half dozen that now he is forced to cast them up again with vantage, when Wit perceived that they were all gone in drink, than Wit was gone too: and so winding home to his ledging he drew these descriptions of the persons & humours which as they made him merry in writing, so he hopes they will make you merry in reading, for no man can show any discretion or Wit in disliking that which was written By Witt.    

The Readers are Wits Clients, and if he discern,  
That you kind Readers do like of his Term:  
And that his Hilary Term do cheer your heart,  
You may expect from Wit a second part.  
FINIS.