CHAP. 1.

THere is no­thing more becōming a wise man [Page 2] then to make choice of Freinds; for by them thou shalt bee judged what thou art; let them there­fore be wise and ver­tuous, and none of those that follow thee for gaine, but make election rather of thy Betters then thy Inferiors, shun­ning alwayes such as are poore & nee­die, [Page 3] for if thou giuest twenty guifts, and refuse to doe the like but once, all that thou hast done will bee lost, and such men will become thy mortall Ene­mies; take also es­peciall care, that thou neuer trust any Friend, or Soruane, with any matter that may endanger thine [Page 4] estate, for so shalt thou make thy selfe a bond-slaue to him that thou trustest, and leaue thy selfe alwayes to his mer­cie, and be sure of this, thou shalt neuer find a freind in these thy young yeares, whose conditions, and qualities will please the after thou commest to more [Page 5] discretion; and then all thou giuest is lost, and all wherein thou shalt trust such an one, wilbe disco­uered; such there­fore, as are thy in­feriors will follow thee, but to eate thee vp, and when thou leauest to feed them, they will hate thee; and such kinde of men, if thou preserue [Page 6] thy estate; will al­wayes be had; and if thy Friends bee of better qualitie then thy selfe, thou maist been sure of two things, that they wil be more carefull to keepe thy coun­sell, because they haue more to loose then thou. Second­ly, they esteeme thee not, because thou [Page 7] doest possesse, but for thy selfe; but if thou bee subject to any great vanitie, or ill, which I hope God will blesse thee from, then therein trust no man; for e­very mans folly ought to be his grea­test secret. And al­though I perswade thee to associate thy selfe with thy bet­ters, [Page 8] at least Peeres; yet remember al­wayes, that thou venter not thy estate with any of those great ones, that shall attempt vnlawfull things, for such men labour for them­selues, and not for thee; thou shalt be sure to part with them in their dan­ger, but not in their [Page 9] honour; and to venture a true estate in present, in hope of a better in future, is meere madnes; and great men forget such as haue done them seruice, when they haue obtained what they would; and will rather hate thee for saying, thou hast beene a meanes of their preferment, [Page 10] then acknowledge it. I could giue a thousand examples, & my selfe knowes it, who haue tasted it, in all the course of my life; So that I need not in a mat­ter so knowne, giue instance in exam­ples. Let thy loue therefore bee, to loue God, thy Country, thy Prince, and [Page 11] thine owne estate before all others: for the Fancies of men change, and hee that loues to day, hateth to morrow; but let Reason bee thy Schoolmistris which shall guide thee a­right.

CHAP. II.

THe next, and greatest care in this life, ought to be in choice of thy Wife, and the onely danger therein is Beautie, by which all men in all Ages, wise, and foolish, haue beene betray­ed. And though I [Page 13] know it vaine to vse Reasons, or Argu­ments to dismay thee, from being captiuated there­with, there being few that euer resist­ted the Witcherie; yet I cannot omit to warne thee, as of o­ther things, which may bee thy de­structiō for the pre­sent time. It is true, [Page 14] that euery man pre­ferreth his fantasie in that Appetite be­fore other worldlie deserts, leauing the care of Honour, cre­dit, and safetie in re­spect thereof; yet re­member, though these afflictions doe not last, yet the bonds of Marriage, dureth to the end of the life. Nor giue thy [Page 15] humour libertie, in accompaning light Women; for though that humour may change in thee againe, yet the blot it leaues on thy ho­nour will euer re­maine. Remember secondly, that if thou marrie for Beautie, thou bin­dest thy selfe for all thy life, for that [Page 16] which perchance will neither last nor please thee one yere; and when thou hast it, it will be vnto thee of no price at all, for the desire dy­eth when it is attay­ned, and the affecti­on perisheth, when it is satisfied. Re­member when thou wert a sucking Child, thou diddest [Page 17] love thy Nurse, and that thou wert fond of her, after a Child thou didst love thy dry Nurse, and didst forget the other, af­ter that thou didst al­so despise her, so will it be in thy liking in elder yeares; & there­fore, though thou canst not forbeare to love, yet forbeare to linke, and after a [Page 18] while thou shalt find an alteration in thy selfe, and see an­other far more plea­sing then the first, second, or third love: yet I wish thee above all the rest, have care thou doest not mar­ry an uncomely Wo­man for any respect, comelinesse in Chil­dren is riches, if no­thing else bee left [Page 19] them, and if thou have care for thy ra­ces of Horses, and o­ther beasts, value the shape of thy chil­dren before Aliants or riches; Have care therefore of both to­gether, for if thou have a faire Wife, & a poore one, if thine owne estate bee not great, assure thy selfe that Love abideth [Page 20] not with want; for shee is the compa­nion of plentie, for I never knew yet a poore Woman ex­coeding faire, that was not made disho­nest by one or other in the end. This, BER­SHEBA taught her Sonne SALOMON; Favour is deceitfull, and Beautie is vani­tie, shee addeth that [Page 21] a wise woman over­seeth the wayes of her Husband, and eateth not the bread of idlenesse; have therefore, ever more care, that thou be be­loved of thy wife, then thy selfe besot­ted don her, and thou shalt judge of her love by these two abservations: first if thou perceive shee [Page 22] have care of thy e­state, and exercise her selfe therein; the o­ther, if she please thee and study it, and bee sweet unto thee in conversation with­out thy instruction, for Love needes no teaching nor pre­cept; on the other­side, bee not sowre nor sterne to thy wise, for cruelty in­gendereth [Page 23] no other thing then hatred, let her have equall part of thy estate whilest thou livest, if thou finde her spa­ring, and honest, but what thou giuest af­ter thy death, remē ­ber that thou givest it to an enemie, and most times to a strā ­ger, for hee that shall marry thy Wife shall [Page 24] despise thee, thy me­mory, and thine, shall possesse the quiet of thy labour, the fruit which thou hast planted, enioy thy love, and spend with ioy and ease what thou hast spa­red, and gotten with case, and travell; yet alwayes remember, that thou leave not thy Wise to bee a [Page 25] shame unto thee af­ter thou are dead, but shee may live accor­ding to thy estate; especially, if thou hast few Children, and them provided for; but how soever it bee, or whatsfoever thou finde, leave thy Wife no more then of necessitie thou must, but onely du­ting her widdow­hood, [Page 26] for if shee love againe, lether not en­joy her second love in the same Bed wherein shee loved thee, nor flye to fu­ture pleasures with those feathers which death hath pulled from thy wings, but leave thy estate to thy House & Chil­dren in which thou deceasedst upon [Page 27] earth whilst it lasted. To conclude, Wives were ordayned to continue the genera­tion of Man, to trans­ferre them, and dimi­nish them, eyther in countenance, or abi­litie; and therefore thy house and estate which liveth in thy Sonne, and not in thy Wife, is to bee prefer­red; Let thy time of [Page 28] marriage bee in thy young, and strong yeares; for beleeve it, ever the young Wife bewrayeth the old Husband, and shee that had thee not in thy flower, will de­spise thee in thy fall, and thou shalt bee unto her, but a capti­vitie and sorrow, thy best time [...], for as [Page 29] the younger times are unfit, eyther to chuse or to governe a Wife and family; so if thou stay long, thou shalt hardly see the education of thy Children, which be­ing left to strangers, are in effect lost, and better were it to bee unhorne then ill bred, for thereby thy posterity shall eyether [Page 30] perish or remayne a shame to thy name, and family. Further­more, if it be late ere thou take a Wife, thou shalt spend the prime of thy life with Harlots, who destroy thy health, improverish thy e­state, and indanger thy selfe, thy life, and bee sure of this, that how many lewd Women thou haft [Page 31] acquiantance with­all, so many enemies thou shalt purchase to thy selfe, for there never was any such affection which en­ded not in hatred & disdain. Remēber the saying of SALOMON there is a way which seemeth right to a man, but the issues thereof are the wa­ges of death. If thou canst not then ab­staine [Page 32] from them in thy vaine, and un­bridled times, yet re­member that thou sowest on the sands, and purchase disea­ses, repentance, and hatred onely: there­fore, bestow thy youth so, that thou mayest have com­fort to remember it hath forsaken thee, and not to grieve at [Page 33] the account thereof, whilest thou art young; thou wilt thinke it will never have an end, bebold that the longest day hath his Evening, & that thou shalt en­joy it but once, that it never turnes a­gaine, use it therefore as the Spring time which soone de­parteth, and where­in [Page 34] thou oughtest to plant, and sow all provisions for along and happie life.

CHAP. III.

TAke care thou bee not made a foole by flat­terers, for even the wisest men are abu­sed by these, know [Page 35] therefore, the flat te­rers are the worst kind of Traytors, for they will strengthen thy imperfections, encourage thee in all evils, correct thee in nothing, but so sha­dow, and paint all thy vices, and follies, as thou shalt never by their will dis­cerne evill from good, or vice from [Page 36] vertue, because all Men are apt to flat­ter themselves to en­tertaine the additi­ons of other mens prayses, it is most pe­rilous, doe not there­fore prayse thy selfe, and bee counted a vain-glorious foole, neyther take delight in thy prayse except thou deserve it, re­ceive it from such as [Page 37] are worthy and ho­nest, and will withal warne thee of thy faults; for flatterers have never no other vertue, they are ever base, creeping, co­wardly persons, for thou shalt not find a valiāt friend that wil venter his life for thee a flatterer, but such creeping knaues as is good for no­thing [Page 38] else. A flatterer, is sayd to bee a beast that flattereth bi­ting, that biteth smelling; it is said by ESAY, in this man­ner; My people they that prayse thee se­duce thee, and disor­der the pathes of thy feete, & DAVID de­sireth GOD to cast out the tongue of a flatterer, but it is [Page 39] hard to know them from friends, so are they obsequious, & full of protestations; for as a Wolfe, a dog, so a flatterer resem­bleth a friend. A flat­terer is compared to an Ape, who because shee cannot defend the house like a dog, labour as an Oxe, or beare burdens as a Horse doth, there­fore [Page 40] yet play trickes, and provoke laugh­ter; a Friend thou mayest bee sure that he will in private tell thee of thy faults, he adventures this mis­chiefe, to hazard thy hatred, for there are few men can endure it, every Man for the most part delighteth himselfe in prayse, which is one of the [Page 41] universall follies which bewitcheth mankind.

CHAP. IIII.

BE carefull to a­voyd publike disputations at Feasts, or Tables, a­mongst quarrelsome persons, and eschew evermore to bee ac­quainted [Page 42] with Ruf­fians, for thou shalt bee in asmuch dan­ger with a brawler in private quarrell, as in a battle wherein thou mayest get honour to thy selfe, and safe­tie to thy Prince, & countrey; but if thou bee once engaged, carry thy selfe brave­ly, that they may feare thee after­ward; [Page 43] to shun there­fore private fights, bee well advised in thy word and beha­viour, for honour & shame is in the talke & tongue of a Man, jest not openly at those that are simple but remember how much thou art boūd to God who hath made thee wiser! De­fame not any Wo­man [Page 44] publikely, though thou know her to bee evill, for those that are faulty cannot endure to be taxt, and will looke to bee avenged of thee, and those that are not guilty can­not endure unjust reproach, & as there is nothing more shamefull & disho­nest, so truth it selfe [Page 45] cutteth his Throat that carieth her pub­likely. Doe there­fore right to all Men where it may profit them, and thou shalt thereby get much love, and forebeare to speake evill things of Men though it be true, if thou bee not constrayned, and thereby thou shalt avoyde malice, and [Page 46] revenge. Doe not ac­cuse any of any crime, if it be not to save thy selfe, thy Prince, or Countrey; for there is nothing more dishonoura­ble. I would not have you for any re­spect loose your re­putation, or endure publike disgrace; for better it were not to live then to live a co­ward, [Page 47] if the offence proceed not from thy selfe, if it bee it shall bee better to compound it upon good termes, then to hazard thy selfe, for if thou overcome, thou art under the crueltie of the Law, if thou be overcome thou art dead, or dis­honoured; If thou therefore contend, [Page 48] or discourse in argu­ment, let it bee with Wise and sober Men, of which thou may­est learne by reaso­ning, and not with ignorant persons, for thou shalt thereby instruct those: that will not thanke thee, and utter what they have learned from thee, but if thou know more then [Page 49] other Men, utter it when it may doe thee honour, and not in assemblies of ig­norant, & common persons: Speaking much, is also a kinde of vanitie; for hee that is lavish in words, is a niggard in deeds, and as SALO­MON sayth, the heart of a Foole is in his mouth, and the [Page 50] mouth of a wise Man is in his heart, be­cause what he know­eth or thinketh hee uttereth, and by words, & discourse, Men will judge thee. For as SOCRATES saith, such as thy words are, such will thy affections bee esteemed, and such will thy deeds as thy affections, and such [Page 51] thy life as thy deeds, therefore be advised what thou dost dis­course of, what thou maintaynest, whe­ther touching Reli­gion, estate, or vani­tie, for if thou erre in the first, thou shalt bee counted pro­phane, in the second dangerous, in the third undiscreete, & foolish, hee that can­not [Page 34] refraine from much speaking, is like a City without wals, and lesse paines in the world a Man cannot take then to hold his tongue, therefore if, thou ob­servest this rule in all assemblies thou shalt seldome erre, re­straine thy choller, hearken much and speake little, for the [Page 53] tongue is the instru­ment of the greatest good, and greatest evill according to SALOMON; life, and death are in the pow­er of the tongue: and as EURIPIDES truly affirmeth, every un­bridled tongue in the end shall find it selfe unfortunate, for in all that ever I ob­served in the course [Page 54] of earthly things, I ever found, that Mens fortunes are oftner mard by their tongues then by their vices, and to conclude, all quar­rels, mischiefe, ha­tred, and destructi­on ariseth from un­advised speech, and in much speech there are many errors, out of which thy ene­mies [Page 55] shall sure take the most dangerous advantage, and as thou shalt be happy if thou thy selfe ob­serve these things, so shall it be most pro­fitable for thee to a­voyd their Compa­nies that erre in that kind, & not to hear­ken to tale-bearers, to inquisitive persons, and such as busie [Page 56] themselves with o­ther Mens estates, that creepe into houses as spyes to learne newes which concerne them not, for assure thy selfe such persons are most base, and un­worthy, and I will thou take heed also, that thou art not found a lyer, for a ly­ing spirit is hatefull [Page 57] both to GOD and Man, a lyar is com­monly a Coward, for hee dares not avow the truth, a lyar is trusted of no Man, hee can have no credit neyther in publike nor private; and if there were no more argument but this, know that our Lord in Saint IOHN sayth, that it is a vice [Page 58] proper to SATAN, lying, being opposite to GODS nature, which consisteth in truth, and the gaine of lying is nothing else but not to bee trusted of any, nor to be beleeved when wee say the truth. It is sayd in the PRO­VERBS, that GOD hateth false lippes, and that hee that [Page 59] speaketh lyes shall perish; Thus thou seest how odious, & contrary to GOD a lyar is, and for the world, beleeve it, that it never did any Man good, except in the extremitie of saving life, for a lyar is of a base, unworthy, and cowardly spirit.

CHAP. V.

AMongst all o­ther things of the world, take care of thy estate, which thou shalt e­ver preserve if thou observe these things: First, that thou knowest what thou hast, and to see that [Page 47] thou art not wasted by thy Servants and Officers; the second is, that thou never spend any thing be­fore thou have it, for borrowing is the canker, and death of every Mans e­state: The third is, that thou suffer not thy selfe to be woun­ded for other Mens faults, and scourged [Page 62] for other Mens of­fences, which is, to bee suerty for ano­ther, for thereby millions of Men have beene begge­red and destroyed, paying the recko­ning of other Mens ryot, and the charge of other Mens folly, and prodigality; if thou smart for thy owne sin, the paine [Page 63] is endured with some ease, and above all things bee not made an Asse to car­ry the burden of o­ther Men; If thy friend desire thee to bee his suretie, give him a part of what thou hast to spare, if hee presse thee far­ther, hee is not thy friend at all, for friendship rather [Page 64] chooseth harme to it selfe then offereth it, if thou be bound for a stranger, thou art a foole, if for a Mar­chant, thou puttest thy estate to learne to swimme; If for a Churchman, he hath no inheritance; if for a Lawyer, hee will find an evasion by a syllable, or word to abuse thee; if for a [Page 65] poore Man thou must pay it thy selfe, therefore from Sure­tiship as from a Man­slayer, or enchanter for the best profit, and returne will bee this, that if thou force him for whom thou art bound to pay it himselfe, hee wil become thy ene­mie, if thou use to pay it thy selfe, thou [Page 66] wilt be a begger, and beleeve thy Father in this, and print it in thy thoughts, that what vertue soever thou hast, bee it ne­ver so manifold, if thou be poore with­all, thou, and thy qualities shall be de­spised; besides, Po­verty is ofttimes sent as a curse of God it is a chaine amongst [Page 67] Men, an imprison­ment of the mind, a vexation of everie worthy spirit; thou shalt neyther helpe thy selfe nor others, thou shalt drowne in thee all thy vertues, having no meanes to shew them, thou shalt bee a burthen, and Eye-sore of all thy friends, everie Man will scorne thy [Page 68] Company, thou shalt bee driven basely to begge, and depend on others, to flatter unworthy Men, to make dishonest shifts; and to con­clude, poverty pro­vokes a Man to doe infamous and dete­sted deedes; Let no vanitie therefore, or perswasion draw thee to that worst [Page 69] of worldly miseries, if thou be rich, it will give thee pleasure in health, comfort in sicknesse, keepe thy mind and body free, save thee from ma­ny perils, relieve thee in thy elder yeares, the poore, and thy honest Friends, and give meanes to thy posteritie to live, and defend themselves, [Page 70] and thine own fame where it is said in the Proverbs, that hee shall bee sore vexed that is surety for a stranger, it is further said, the poore is ha­ted even of his owne neighbor, but y^e rich have many Friends. Lend not to him that is mightier then thy selfe, for if thou len­dest him count it but [Page 71] lost, bee not suretie above thy power, for it thou bee sure­tie thinke to pay it.

CHAP. VI.

LEt thy servants be such as thou mayest com­mand, and enter­tayne none about the but yeomen to [Page 72] whom thou givest wages, for those that will serve thee without thy hire wil cost thee trouble as­much, as they that know their fare; If thou trust any Ser­vant with thy purse, bee sure thou take his account ere thou sleepe, for if thou put it off thou wile then afterwards for tedi­ousnesse [Page 73] neglect it, I my selfe have lost thereby more then I am worth. And whatsoever hee gaines thereby hee will never thanke thee, but laugh thy simplicity to scorne; and besides, it is the way to make thy Servants theeves, which else would be truest.

CHAP. VII.

EXceed not in the humour of ragges, & bra­very, for these will soone weare out of fashion, but that Money in thy purse will ever be in fashi­on, and no Man is esteemed for gay Garments, but by Fooles and women.

CHAP. VIII.

ON the other side, take heed that thou seek not riches basely nor attaine them by evil meanes, destroy no Man for his wealth, nor take any thing from the poore, for the cry and com­plaint thereof will [Page 76] pierce the Heavens, and is most detesta­ble before GOD, and most dishonou­rable before worthy Men: To wrest any thing from the nee­die and labouring Soule, will never prosper thee in ought if ought thou offend therein, but use thy poore neigh­bours, and tennants [Page 77] well, put not them, and their Children to a needlesse super­fluitie, and expences to thy selfe. He that hath pitty on ano­ther Mans sorrowes shall bee free from it himselfe, and hee that delighteth in, & scorneth the misery of another, shall one time or other fall into it himselfe. Re­member, [Page 78] hee that hath mercie on the poore lendeth unto the Lord, and the LORD will recom­pence him what hee hath given. I doe not understand such for poore as are va­gabonds, and beg­gars, but those that labour to live, such as are old, and can­not travell, such [Page 79] poore vagabounds, and fatherlesse Chil­dren as are ordered to be relieved, & the poore Tenants that travell to pay their Rents, and that fall into poverty by mis­chance, and not by carelesse expence, on such have thou cō ­passion, and GOD will blesse thee for ever; Make not thy [Page 80] hungry Soule sor­rowfull, deferre not the guift of the nee­dy, for if hee curse thee in the bitter­nesse of his Soule, his prayer shall bee heard of him that made him.

CHAP. IX.

TAke especiall care that thou delight not in Wine, for there never was any Man that came to ho­nour, or preferment that loved it, for it transformeth a Man into a Beast, because heate poysoneth the [Page 82] breath decayeth na­turall heate, brings a Mans stomacke into an artificiall heate, deformeth the face, rotteth the teeth, and to con­clude maketh a Man contemptible, soone old, and de­spised of all wise, and worthy Men: in thy servants, in thy selfe, and Companions, [Page 83] for it is a bewit­ching, and infecti­ous vice. And re­member my words, that it were better for a man to be sub­ject to any vice then to it, for all other vanities and sinnes are recovered, but a Drunkard will ne­ver shake off the de­light of beastlinesse, for the longer it [Page 84] possesseth a man the more hee will de­light in it, and the elder hee groweth the more he shall be subject to it; for it dulleth the spirits and destroyeth the Body, as Ivy doth the old Tree; or as the worme that in­gendreth in the cor­nell of the Nut Take heede there­fore [Page 85] that such a cure­lesse Cankar possesse not thy youth, nor such a beastly infe­ction thy old age; for thou shalt all thy life time live but the life of a beast, and after death thou shalt shortly prove a shamefull infamie to thy posteritie, who shall study to forget that such a one was [Page 86] their Father. ANA­CHARSIS saith, the first draught serveth for health, the se­cond for pleasure; third for shame, fourth for madnesse, but in youth there is not so much as one draught permitted, for it putteth fire to fire, and wasteth the naturall heate, and therefore except [Page 87] thou hasten thine end, take this for a generall rule, that thou adde not an ar­tificiall heat to thee by Wine or Spice untill thou find that time hath decayed thy naturall heate, and assoone as thou beginnest to helpe nature, the sooner shee will forsake thee, and trust not [Page 88] onely upon Art: who hath misfor­tune faith SALO­MON, who have sor­row, and griefe, who have trouble with­out sighing, stripes without cause, and faintnesse of eyes, even they that sit at Wine, and straine themselves to emp­tie Cuppes; PLINY sayth, Wine makes [Page 89] the hand quivering, the eyes waterie, the night unquiet, lewd dreames, a stinking breath in the morne and all utter forget­fulnesse of things. Whosoever loveth Wine, shall not bee trusted of any Man, for he cannot keepe a secret, Wine ma­keth a man nor one­ly, a beast but a mad­man, [Page 90] & if thou love it, thy own Wife, thy Children, and thy Friends will despise thee, In drinke men care not what they say, what offence they give, they for­get comelinesse, commit disorders, and to conclude, of­fend all vertuous & honest Company, and GOD most of [Page 91] all; to whom wee daily pray for health and a life free from paine, and yet by drunkennesse, and gluttony (which is the drunkennesse of feeding) wee draw on.

HESIOD saith, a swift hasty evill un­timely, and an infa­mous old age. And AVSTIN describeth [Page 92] Drunkennes, in this manner: ‘ [...] est blandus Damon dulce ve­nenum, suave peccatum, quam, qui habet seipsum non habet, quam, qui facit peccatum non facit; sed ipse est peccatum.’

INNOCENTIVO saith, ‘Quid turpius ebrio­so cui foetor in ore, tramor in corpore, qui promit stul­ta, promit occalta, cui [...]es alebatar, facit transfer­mutur; nultum serrutum ubi [...]guat ebrietas at quid nos aliud designas malum?’

[Page 93]When DIOGENES saw a House to bee sold, whereof the owner was given to drinke, I thought at the last quoth DIO­GENES, hee would spew out a whole house; Sciebam inquit quod domum tandem evo­meret.

CHAP. X.

NOW for the world, I know it too well to perswade you to dive into the practises thereof, ra­ther stand upon your owne guard a­gainst all that tempt you thereunto, or may practise upon you in your Consci­ence, [Page 95] your reputati­on, or your Purse; resolve that no Man is wise or safe, but he that is honest. Serve GOD, let him bee the Author of all your Actions, com­mend all your en­deavors to him that must eyther wither, or prosper them, please him with prayer, least if hee [Page 96] frown, he confound all your fortunes & labours like drops of Rayne on the Sandy ground, let my experienced ad­vice and fatherly in­structions sink deep into your heart; So GOD direct you in all his wayes and fill your heart with his grace.