A Display of dutie, dect vvith sage sayings, py­thie sentences, and proper similies: Pleasant to reade, delightfull to heare, and profitable to practise, By L. Wright.

Good nurture leadeth the way vnto vertue, and discreet behauiour plaineth the path to felicitie.

LONDON Printed by Iohn Wolfe. 1589.

To the Right worshipfull, most valiant, and famous, Thomas Candish Esquier: L. Wright wisheth all happinesse in this life, and in the world to come, to ioy with Christ in felicitie for euer.

HAuing long desired (as dutie bindes me Right worshipfull) to make knowen my gratefull minde, not onely to the Right worshipfull your good father of late memory (who during his naturall life was to his Prince a faithfull, true, and loyall subiect: to his country, a righteous and fa­uourable iustice: to the Gospell of Christ a godly and zealous professour: to all good men, a gentle and louing benefactor: and to me a sure and speciall friend) but also to your selfe, whose wonted courtesies, and friendly countenance, euen from your child-hood, hath moued me (for want of better) to de­dicate vnto your worship this litle booke: as a true token and testimony of the faithfull [Page] and heartie good will, I haue alwaies borne to you and your house and shall during life: contayning certaine necessarie rules, touch­ing both Christian dutie and ciuill courtesie, profitable to many, delightfull to some, and offensiue to none: but curious Momus, dis­dainefull Zoilus, and fleering Sycophant whelps, who with the blear-eyed Owle, be­ing blinded with malice, blush not to accuse euen the bright sun-shine in others, making euery straw a stumbling blocke, euere mole­hill, a mountaine, and euery vertue a vanitie: beseeching your worship to except it as wil­lingly as I offer it faithfully. Thus resting with this perswasion, that the noble minde is alwaies more courteous, to winke at a fault and take things in good part, than the baser sort, I humbly take my leaue.

To the courteous Reader.

IT is no great wonder though all the world be infected with vice, set vppon vanitie, and growen out of order (gen­tle Reader) seeing Democritus hath his mansion in the market,Democritus did alwayes laugh and Heraclitus weepe at the follies of men. and his chaire at euery corner of the streete: whose laughter at follyes, doth so great­ly incourage, strengthen, and confirme the riotous excesse, and intollerable outrage of witlesse youthes, wilfull wild­heads, and idle vnthriftes in this our carelesse age: as the continuall teares of sorrowfull Heraclitus, lamenting their miserie, can small preuaile to reforme or amende them: who much like riuer trouts, alwayes swimming against the streame, or Kestrels flying against the winde, dispise their dutie, reiect the rule of reason, and condemne the holsome doctrine of their elders, of whom they might at the first hand haue bought counsell good cheape, till af­terwards being beaten with the sharpe twigs of their own rodde, and plagued with the rash conceites of their owne brayne, are constrayned to buy wit with woe,Ruine is the end of voluptuous appetite and haddi­wist at an vnreasonable price. Experience, in whose schole my selfe haue bin too long a learner, in sowing the wilfull seedes of fantasie, and reaping the witlesse fruits of folly, till repentance had taught me, (though too late) to leaue and loath my former liked life: & with patience perforce,Tim [...] past may soone [...] be repeated than recalled. to beare the penance of my tender yeares mispent. Wher­vpon as one alwayes more willing than able to profit my Countrie, and pleasure my friends: I haue taken o [...]ca­sion to pen this little booke, contayning both profitable rules for the instruction of youth, and sound reason for [Page] conformation of age: presuming, that forasmuch as my chiefe intent and purpose (what in me lyeth) is to beat downe vice, and further vnto vertue: to helpe all, and hurt none: that the best sort in charitie will take my sim­ple meaning in good part, as I haue alwayes desired: and as for the euill disposed, who neither haue grace to do well themselues,Prou. 10.32. nor honestie to speake well of others: I will patiently beare their malice which I neuer deserued.

Vale in Christo. L. W.

Want of Gouernment in age, hath bred want of dutie in youth.

AS youth by law of Nature,Colos. 3.20 Ephe. 6.1, 2. [...] 1. Pet. 5.5 Prou. 6.13. are bound to honour, reuerence, and obey their anci­ents: whose steps, either in good or euill: they are most apt and ready to imitate: so are elders bound in dutie and consci­ence, by doctrine, counsell, and example of life, to traine vp youth in vertue and honestie. The fattest soyle without husbandrie, is soone ouergrowen with wéedes: and the aptest wits without gouernement soone corrupt with vice. An vntamed horse (sayth Salomon) will be hard: and a wilfull child will be wanton.Prou. 13.18.24. The occasions for youth to yéeld vnto vices are many: their bloud doth naturally stirre them,Eccle. 30.8.9. their flesh doth prouoke them, sensualitie doth allure them, the world doth blind them, and Sathan himselfe doth tempt them. And as it is naturall in the younger sort to commit follies,Deut. 21.11.12 so is it dutiful in the elder to correct & amend them. Pa­rents by nature, masters by charge,Eccle. 30.10.11. neighbors of common courtesie, and all men of humanitie. He that spareth the rodde (sayth the wise man) hateth his sonne:Hebr. 12.8. Prou. 23.11.12. but who so loueth him doth hold him euer in nurture. Giue him no li­bertie in his youth,Prou. 13.18.24. nor excuse not his folly (sayth Iesus Syrach) bow downe his necke while he is young,Eccle. 3 [...].11.12 least he waxe stubborne and giue no more force of thée. What ma­ner of children shall be borne, lyeth not in mans power: but to bring them vnto goodnesse by vertuous education, that lyeth in mans power: and therefore God doth impute the wickednesse of the children, to the negligence of the pa­rents: so that looke how many vices the father hath suf­fered in his child in youth (if with Heli he breake not his necke before) so many sorrowes shall afflict him selfe as a dew punishment in age.1. Kings. 4. [...]

Such was the lawes in times past, that if any dishonest [Page 2] or vnséemely thing chanced to be committed, in the pre­sence of an Elder without reprehension, he was counted an enemie to the common wealth, and his negligence sore punished.

Cicero, making an oration against Salust, sayde thus vnto his sonne, though thy father had neuer done more euill (quoth he) yet did he greatly iniurie the com­mon wealth in leauing such a sonne as thou art. By Moses law, that stubborne and disobedient sonne, that would not harken to the voyce of his Parents, was brought foorth and accused before the Elders,Deut. 21.11.12. and stoned vnto death. By the statutes of Rome called Falsidia: the first offence in the child was pardoned, the second sore punished, and for the third he was banished.

Then was youth kept in order, obedience, and dutie, and made more account of their fathers blessing, then their grandfathers inheritance. The blessing of the father (saith Iesus Sirach) vpholdes the house of the sonne,Eccle. but his curse bringeth vengeance, pouertie, and distruction. But such is the miserie of our time, that Elders for the most part, are so greatly infected with all manner of wicked­nesse,Hell may la­ment and hea­uen reioyce when old men cease to be co­uetous. especially with such an vnreasonable rage of coue­tousnesse, multiplying of riches, and increasing of patri­monie, accounting an ounce of dignitie more worth than a pound of honestie: disiring rather to liue without vertue, than dye without money: hauing more regarde to the swimming of their sonnes, then the sinking of their soules: and commonly the wisest men the fondest fathers,Their heads dec [...] with gray haires, & their harts infect with wicked­nesse. that when for very age, not only the pleasures of this life, but also life it selfe, is readie to shake hands, and bidde them adew. Yea if the graues could speake, they would call thē and say, it were high time to depart this life, and come dwell in them,Where elders are dissolute & [...] grauity, there youth are sh [...]melesse and past grace and yet in the whole race of their former yeares, haue left to their posteritie no example of any goodnesse, but rather of vice and infamie: whereby our countrie is growen rich in treasure, but poore in vertue. It [Page 3] may aptly be sayd vnto England now, as Marcus Aureli­us sayde once to Rome. Oh Rome (sayth he) I wéepe not to see thy houses decayed, nor thy stréetes lie vnpaued, nor thy tymber consumed: but I wéepe to sée thée so voyde of wise fathers, obedient children, and good vertuous people. It is commonly séene where riches are honored,Psal. 5 [...].6. Luke. 12.2 [...]. Psal. 52.7. there ver­tue is dispised: for great riches cloketh vices, and carrieth light heads into presumption: and therefore as parents a­bound in wealth, so children abound in wickednesse: such as be left rich by their fathers, will become often richlesse by their owne will, and such as haue libertie in youth to liue as they list, want list in age to liue as they should.

Age no doubt is an honorable thing, notwithstanding,Wisd. 4. [...]. Eccl. 25.6, 7. [...] except their wisedome, knowledge, and experience of ver­tue be conformable to their ancient yeares: so as after the flowers of youth, their frutes of good lyuing may appeare to the example of those that follow: they deserue not that reuerent title and estimation due to their calling. Whose wilfull negligence in not doing to youth that in power they might, and in dutie they ought, hath bred such con­tempt to cast off the yoke of obedience, and dishonor them in age. We daily sée the miserable father with great tra­uaile, carefull studies, and broken sléepes,Iob. 21. Psal. 73. [...] Iere. 12. [...] to scrape and heape together what possible he can to honor his child: who hauing his purse full of money, and his head full of folly: consumeth it in vice, royat, and prodigalitie, to the fathers infamy: and so by Gods iustice, the prodigall sonne doth scorne the carefull sighes of his couetous father: whereby the prouerbe is verefied, that riches got with craft, is com­monly lost with shame.

And thus the negligence of age and folly of youth,1. Kings. [...]. 1. Kings. [...]. [...] 21.24. bréeds in the end a double woe to both: the one ending in sorrow­full griefe, the other in lamentable miserie.Prou. 5.11, 12

A dutifull sonne following the honest steps of a good ver­tuous father, the same God that blessed the one,Young men should studie to liue, and old men to di [...] will pros­per the other: but being inclined vnto vice & naughtinesse, [Page 4] his fathers gift is rather a meane to hasten his destruction,Eccle. 5.9. then helpe to prolong him.

How much are children bound,
Their parents for to loue:
Which vnto vertuous ground,
Their pregnant wits do moue.
So that in youth they get,
The treasures that shall stay:
When fortunes slitting net,
With waues will weare away.

The right steps vnto learning, are thus orderly lincked together: first aptnesse by nature, secondly loue of lear­ning, thirdly, obseruing of right order: and fourthly a con­stant mind without new fanglenesse.

Aptnesse, knowledge, and vse in time bringeth perfec­tion in all things.Where nature is toward, let nurture helpe forward. The first is the gift of nature, the se­cond commeth by learning and studie, and the third, by di­ligent practise.

A vertuous age, asketh a dili­gent youth.

WHere Lady vertue is imbrased, she is courtuous, gentle, and easie to be intreated: a sure profes­sed friend to all such as willingly desire,Where youth is void of ex­ercise, there age is voide of honestie. No frutes in haruest, with­out blossomes in spring. Dulcia non meruit qui non gustauit [...]. imitate, and vse her: whose propertie is to fauour and follow: not the stub­borne, but the obedient: not the fickle, but the fixed: nor the idle, but the diligent. Looke where she is estéemed, there diligence in youth is alwayes allowed: no treasure with­out trauaile: no gaine without paine, nor learning with­out labour. And therefore he is likened to a trée, hauing swéete frute, but a sower roote: he that will carry a Bull with Milo, must carry him a calfe also: and hee that will haue hearts ease, must néedes haue some arse-swart with­all [Page 5] harts ease. Our elders did very aptly compare time to a man with a bauld head, sauing a locke of hayre before, to signifie that if he be once past, he can not be catched hold vpon, or pulled backe againe: hauing also a paire of wings to signifie his spéede, and swiftnesse away, and with a syth in his hand like a mower fetching his stroke, in token that he is neuer idle, but alwayes working. A diligent youth bringeth foorth a learned age, a ioyfull life, and a happie death: but experience hath taught me, and reason beareth witnesse, that to counterfeit vertue, and séeme learned, when planting time is past, except great paines, it bring­eth small profite: but to be vertuous and learned in déede, craueth labour at the first, and yeeldeth fruit with pleasure at the last.

Of Idlenesse.

IDlenesse is called the mother of ignorance, the nurse of vice, the pillow of Satan, the image of death, & ground of all mischiefe: it maketh heauie handes, lumpish leggs, beastly bellyes, drowsie pates, and witlesse wils.

The foules of the ayre were made to fly, the fishes of the sea to swimme, the beastes of the field to trauaile, and man to labour. As soone as Adam was created, to auoyde idlenesse: he was set to dresse the garden.Gen. 3. After his fall it was sayde vnto him: in the sweate of thy face shalt thou eate thy bread. Noah planted a vineyeard: Iacob, Moses, and Dauid kept shéepe.Prou. 31. Prou. 28. The vertuous woman in the Pro­uerbes, eate not her bread with idlenesse, she was vp early and late, labouring gladly with her handes, she occupyed wooll and flaxe, layd hold vpon the distaffe, and put her fin­gers to the spindle. In the common wealth of Israell, eue­ry degrée had his duty and office appointed, and no idle state alowed. For idlenesse, the Lord rained downe fire and brimstone vpon Sodom and Gomor.Ezech. 1 [...]. [...] In the primitiue Church it was sore punished. Amōgst the ancient Romans [Page 6] no man was suffered to walke in the stréetes without the toole in his hand, whereby he got his liuing: and if any mans landes were left vnplowed or husbanded according to the custome of the countrie,Aulus Gelius lib. 3. cap. 2. it was by law confiscat. The Egyptians were seuerally examined once a yeare, how they liued and spent their time: and being found idle, were punished with death. The Indians so greatly detest idlenesse at this day, that euery family are straightly exa­mined before dynner: and only those which haue deserued it by labour, suffered to eate: and the rest constrayned to fast.Prou. 28. Prou. 10.4. He that tilleth his lande (sayth Salomon) shall haue plentie of bread: but he that followeth idlenesse shall haue pouertie. He that will not labour (sayth the Apostle) let him not eate.2. Thess. 3.10.

Euerie creature vnder heauen putteth man in mind to eschew idlenesse, and labour for their liuing: the Bée in gathering her honny, the poore flie in prouiding hir suste­nance in an old hollow réede: the dormouse in hurding vp victuals for himselfe and his aged parents: the Emmet in toyling all sommer to make merry in winter:Prou. 30. d the spider in weauing his nets to catch his pray: the Cony, in digg­ing his house to dwell in: the trées, in yéelding their year­ly fruites: the waters, in ebbing and flowing: and the Sunne, Moone, and starres, in continuall moouing. The horse yeeldes his backe to the burthen: the oxe his strength to labour: and the shéepe his fléese for cloth. But hee that spendes his time in idlenesse, without trauaile of bo­die or exercise of mind: is to his enemies a mocking stocke: to his friends a shame: and to the common wealth a bur­then: and therefore vnworthy to liue vpon the earth.

Thus practise brings experience,
Experience knowledge gaines:
Where idlenesse both euill conceites,
And loueth to take no paines.
Then toyle in youth whilest health doth last,
And rest in age when strength is past.

Art, fortitude and ciuilitie, are the right notes of true gentilitie.

AS a liuing creature endewed with reason, hauing aptnesse by nature to speake, laugh, and go vpright, is called vir, a man, of this word virtus. Vir of virtus. Euen so a courte­ous, sociable, and well disposed mind, planted in a superior degrée, where wisedome and policie is ioyned with a vali­ant courage, maketh him generosus, or nobilis: which cō ­meth of nosco, to know: signifying a man in knowledge, valure, and ciuilitie, notable and famous. Socrates being asked what is gentilitie? Answered, Animi corporis (que) temperantia. Aristotle thought him a right Gentleman, who estéemed it most glorious to giue: and a staine to his honor to take. Plato calleth him a gentleman who is ador­ned, not with others, but his owne vertues.

It is required in a Gentleman,Prou. to be in life and conuer­sation, well gouerned: disdayning with a valiant minde to become subiect to vice, or infected with villanous man­ners: to be iust and faithfull of promise:Iob. 1.11. patient in suffe­ring wrongs: and apt to pardon iniuries without reuenge: milde and reuerend in countenance: courteous and gentle in spéech: and sober and ciuill in behauiour.

To his superiours, humble and lowly as a seruant:Rom. 13. [...] to his elders, obedient and louing as a sonne: to his equals, familier and tractable as a brother: and to his inferiours,Eccle. Acts. 10.1 [...] charitable and friendly as a father. Remembring that as the wild Hart, is made tame by watching: the stubborne Asse by beating: and the courragious horse by féeding. So our countremen of England, being a people, though boūd by law, yet free by nature: are more apt to yéeld obedience and dutie, for loue of vertue, then feare of punishment. And more easily gouerned by friendly courtesie: then force­able crueltie.

The honorable title due vnto vertue, is of many desired, but of few deserued: for as that small number endewed [Page 8] with honest nature and ciuill disposition, repose their chief pleasure and delight in learning and knowledge: so the greatest number of all degrées, do set their whole felicitie in wealth and worldly vanitie: to whom vertue séemeth as tedious, as to good men vice is irkesome.

To speake of valure, to the faint harted: of charity, to the vnmercifull: of courtesie, to the churlish: or of wise­dome, to the foolish: is much like, as the telling of a tale vn­to one that is heauy a sléepe:Eccle. 37. Eccle. 22. who being awaked, asketh what is the matter. Scarlet hath no colour, to him that séeth it not: the Emerald is of small price, to him yt know­eth it not: and arts of little account, to those that haue thē not. Notwithstanding though pearles cast before swyne, finde but swynish entertainement: yet of the goldsmyth, they are estéemed in their kind, most deare & precious. So in the iudgement of the wise, no riches comparable to a vertuous minde, endewed with good nature: no treasure to a well ordered life, furnished with good learning: nor pouerty to ignorance, vice, and infamy. He that knoweth not that he ought to know (sayth the Phylosopher) is like a beast amongst men: he yt knoweth no more then is néed­full for himselfe, is counted a man amongst beasts: but he that knoweth that is néedfull to be knowen, séemeth ra­ther a God amongst men.Exod. 4.24. Psal. 82.6.

It appeareth that in times past, learning was proper to the ancient race of Gentlemen onely: who changing their trapt Mules, into bard horses: sylken cotes, into arming corslets: golden hats, into stéeled helmets: Uenus lutes, into Marces trumpes: and dauncing in chambers, into marching in the field: did valiantly winne their armes by force of lance, push of pike, and dint of sword: hauing both their bodies practised with marshall might, to conquer in warre:Being wai­ted vpon by three dogges, Folly, Fancy, and Flattery. and their mindes furnished with arts and policie, to gouerne in peace. But through the carelesse negligence of their posterity, spending their time, & consuming their pa­trimony in idlenesse, ryot, and sensuality: yéelding occasion [Page 9] for their enemies to laugh at their folly: their friendes, to lament their miserie: & those that honored their ancesters for their vertues, to abhorre them for their vanitie: it is now left for a pray to the meaner sort. Amongest whome, though some be found in disposition and behauiour,Prou▪ 18.1 [...]. Esay. 32.8. more charitable, honest, and vertuous, (than many) by birth of ancient parentage. Yet the right nature & condition, of a courteous ciuill Gentleman, is seeldome found in a hase soyle. Wherby it commeth to passe, that the natural impes of ciuill courtesie: in whose predecessors, the right image of honor and vertue, did shine: fall daily in subiection, to a sort of churlish Nabals, and gréedy couetous money mon­gers: whom blind fortune, (by the misery and spoyle of o­thers) hath newly aduanced, from Cart vnto Court: smel­ling neyther of cheualry, nor almost of humanitie: but ra­ther like gréedie Kytes, seeking continually to pray vpon simple innocent doues: or Demosthenes hungry flées, that pykt the poore gaulled Asse to the hard bones. Whose man­ners are much like Alexanders horse called Bucephilus, that being vnharnessed, would gently suffer his kéeper to ride him: but féeling himselfe once furnished, with princely saddle, golden bosses, and costly trappers:Prou. 15.27. Prou. 18.13. would proudly praunce, snuff, and snort, in great disdaine: suffering no man come neare him, but the king himselfe.

In whom it plainely appeareth: that as a leaden sword in a golden sheath: a hogges snout with a golden ring: a scabd shéepe, in a golden fléece: or a rauenous wolfe in a Lyons skyn. Such is a crabbed and péeuish condition, fur­nished with arts, titles, and qualities of a Gentleman.Lib [...]ral scien­ces are most meete for libe­rall men, and good arts fo [...] good natures. And as for wealth without vertue, it is likened to a sword in a mad mans hand. Yea the vilest deuices, are the rea­diest meanes to come by wealth, which ought not to looke honor in the face. And personage or noble lynage, without wealth or wisedome,Bloud with­out sewet maketh but lean [...] puddings. is compared to a trée flourishing with fayre gréene leaues without fruite: or a stately carued I­mage, without life: or a painted fire against a wall without [Page 10] heate: it small preuaileth the Iewes, to boast themseluēs to be Abrahams children:Iohn. 8.39. being degenerate from the fayth and maners of Abraham. It is better (sayth Chrysostome) for the parents to boast of their vertuous sonne:Chrysostome vpon Ma­thew. than the sonne to vaunt of his noble Parents. and there [...]ore such as couet to excell in honor, must labour to excéed in vertue: or else the higher their calling is seated by fortune: the dée­per will their fall be, ouerthrowen by their follie.

Finally, whosoeuer is a gréedy couetous snudge in get­ting:Prou. 18.17. a hard pinching nigard in spending: a craftie dissem­bling foxe in dealing: sterne in countinance: churlish in spéech, and hoggish in behauiour: though he were as perso­nable in shape, as Absolon: as rich in possessions, as Cres­sus: [...]say. and discended from the bloud of great Alexander: he is but a miserable prowling carle, vnworthy the name of a man: much lesse of a Gentleman.

A caueat to the couetous.

1. Tim. 6.10.COuetousnesse is the roote of all euill: the ground of all vice: and the originall cause of all mischiefe. Which in paine of eternall damnation:Exod. 2. c is straightly forbidden of God himself. There is nothing worse (saith Iesus Syrach) then a couetous man:Eccle. 10. who for his intollerable gréedinesse is aptly compared to a gryping cormorant: a deuouring caterpiller:Esay. 56.11. a rauening wolfe: a shamelesse dogge that is neuer satisfied: and a noysome hogge, that is neuer profi­table till he dye.

Whose eares in respect of any goodnes, are as deafe as a doore nayle: his eyes as blinde as a béetle: his hart as hard as a flint stone: & his pouch as gréedie as hell mouth. And therefore in the common wealth of Israell, they had a spe­ciall regard to chuse such men for Captaines,Exod. 18.19. Officers, and Gouernours:Deutr. 17. d as feared God and hated couetousnesse. Yea it was not lawfull for the Prince himselfe, much lesse for a subiect: to gather too much siluer and gold. But in this [Page 11] our miserable age: there is such gréedy prowling for pelfe: hurding of money: racking of lands: abusing of law: pre­uie conueighing of corne, beife, bakon, butter, chéese, and such other commodities, to féede the gréedy appetites of churlish Naball, vncharitable Diues, and their vnsatiable companions: as the common wealth is almost brought to common beggerye. Againe,Esay. 5.1, 14 such ioyning of house to house: ground to ground: farme to farme, and liuing to liuing, to maintaine their superfluity: as the meaner sort can not haue to ayde necessity.Apoc. 22.12. Yea if the Lorde himselfe should not come quickly, and call them to account. For bribing, gryping, wringing, plucking off the skinne,Michea, 3.2 and grinding the very faces of his poore members:Esay. 3.15.1 [...]. Esay. 5. whose liues are made euen a notamy of mysery: and a sea of bitternes: they would shortly looke to dwell vpon the earth alone.

These only do prosper, flourish,Psalm. 73.13. Iob. 21. and deuour the fat of the lande. Their barnes are filled with graine: their cof­fers stuft with coyne: their tables furnished with daintie dishes: and their houses safe, from feare of the rodde. They ly vpon soft beds of Iuory: grope their soules in rest:Amos. 6. Luke. 12.1 [...].20. and eate their bread alone. Their children go foorth in flockes, and lead the dance: spending their time in riote, and va­nitie. They sit in the chaire of wilfulnesse, & speake what they list: whose conceites must stande for reason:Abacuc. 1, [...] their might for right: & their liking for law. As the ruler will so sayth the Iudge, yt he may do him the like pleasure againe.Michea. 7. [...]

Thus haue they deuoured Iacob: taken away his portion by violence:Psal. 79.7. Michea, [...].1.5.6. and laid waste his dwelling place. They gape vpon him with disdainefull countenance, as it were a ramping and roaring Lyon: whose lamentable complaints are come vp vnto the eares of ye Lord of hosts:Psal. 22.13. yea the ve [...]y stones in the wall, cryeth out against it. And therefore▪ t [...] the conuersion or confusion of all such pitilesse worldlings, thus sayth the Lord:Esay. 5. Abacuc. 2.1 [...]. Wo be vnto them that couetously gather together euill gotten goods:Abacuc. [...]. that they may set vp their nests on high, to scape from misfortune: they [Page 12] haue deuised the very shame, & cōfusion of their own house.

I saw the Lord stand vpon the altar (saith the Prophet) and he sayde:Amos. 9.1.2. smite ye doore chéeke, that the posts may shake withall: for their couetousnes shall fall vpon their owne heades. Go to now you rich worldings and Rams of the flocke,Iame [...]. 5. a that liue in pleasure and wantonnesse (sayth the A­postle) wéepe and howle for the myseries that shall come vpon you.4. kings. 5. Gehefie for couetousnesse, was plagued with leprosie:1. kings. 25. Luke. 16.23.24. Naball striken to death: and Diues tormented in hell: where without spéedy repentance and restitution, all gréedy prowlers shall shortly perish, and come to a feare­full ende.Psal. 73.

The dutie of subiects to their Prince.

Iohn. 19.11. Wisdom. 6. a Esay. 49.25. Hebr. 13.17. 4. kings. 18.4.5.THe ciuill Magistrate is a minister armed with lawes & sword: appointed of God, as a nurse to his Church: and a father to the common-wealth. To order, rule, and go­uerne the people committed to his charge: execute iustice: and kéepe outward discipline: as well in causes Ecclesiasti­call,1. Cor. 14.40. Prou. 21.1. as temporall. Whose hart is in the hands of the Lord: to turne it (for the benefite of the good, and punishment of the euill) which way as pleaseth him. Unto whose autho­ritie, power, and gouernement: euery Christian subiect is bound in dutie and conscience:Rom. 13. a Prou. 20.2. 1. Pet. 2.17. 1. Tim. 2. a Luke. 2. a humbly to submit himselfe. Reuerently to feare him as the roaring of a Lyon: thank­fully to honor, and pray for him, as Gods Leuetenant vp­on earth: willingly to yéeld all tributes, taxes, and duties vnto him: and obediently to obserue and kéepe his lawes, statutes, ordinances, and procéedings in al things: (In mat­ters contrarie to faith & saluation, [...]ct [...]. 5.29. Daniel. 3. [...].expresly cōmanded in the sacred word, only excepted.) Yea though he were as gréeuous a persecutor, as Saul king of Israel: as wicked an oppressor, [...]ings. 24. Exod. 1. [...]ere. 25. as Pharao king of Egypt: or as cruell a tyrant as Nabugodonozer, king of Babylon: much more being so mercifull, vertuous, and godly a Prince, as good Elizabeth [Page 13] Quéene of England.Iere. 27. b Baruch. So God by the prophet doth straight­ly command. Our Sauiour both by his doctrine and exam­ple doth plainely teach. And the holy Ghost by the Apostle doth vehemently exhort.Luke. 20.25 Mat. 17.27 Rom. 13. a 1. Pet 2.13.1 [...] Submit your selues vnto all the ordinance of man for the Lordes sake (sayth he) whether it be vnto the king: as chiefe and supreme head, next vnder God: or those that be appointed in office to gouerne vnder him.

Whosoeuer therefore resisteth the authoritie of the ciuil Magistrate: resisteth not man,Rom. 13.2. Exod. 16.7 but the ordinance of God himselfe, to his owne damnation. He that prouoketh his, soueraigne vnto anger (sayth Salomon) offendeth against his owne soule.Prou. 20.2. Preach. 10.18 Yea he that shall but euen thinke euill a­gainst the Lords annoynted (sayth he) the very bird of the ayre, with the fluttering of her wings, will bewray his se­cret thoughts. The rebellious Israelites for resisting a­gainst Moses the ciuill Magistrate: & Aron the high Priest:Numb. 11. Numb. 21 were some of them plagued with pestilence: some stoong with fiery serpents: some consumed with fire from heauen:Numb. 16. and some swallowed vp in the bowels of the earth. And ra­ther then the obstinate, stubborne, and disobedient, should scape vnpunished: euen Satan himselfe, the master, and captaine of all traytorous rebels:2. kings. 17. Mat. 27.5 would mooue him to be his owne hangman: as Achetophell and Iudas: the ve­ry hayre of his head (for want of other) would yéeld it selfe for a haltar to strangle him: as Absolon and his partakers:2. kings. 18.11.13. and the trées of the field, offer their stretched out armes, as fit Iebbets to confound him: as a member vnworthy to liue in a common wealth.

And here by the way, a question might arise, touching 3. sorts of people in this land.

The first, are certaine seditious preachers, possessed with proud erronious spirits, euery one hauing a Church plot,2. Tim. 3. a or common wealth in his head: who vnder an hipocriticall shew of holinesse: turning vp the white of the eye:Mat. 6.5.7. with déepe groning sighes,Luke. [...]8.11. in their long pharisaicall prayers to [Page 14] blind the multitude: presume to walke at libertie, ac­cording to their owne lustes, speaking peruerse thinges, to drawe disciples after them:Acts. 20.30. beating dayly in the peoples heads,2. Pet. 2.1.2 what possible they can, to conceiue a loathing and misliking of her Maiesties gouernment and order of reli­gion established.

The second, are certaine of the inferiour Magistrates put in trust as the rest to execute the office of Iustice. keepe the people in due obedience to her Maiesties proceedings:The small care in kee­ping, sheweth small consci­ence in taking an oth. & punish contemners of her laws. Who notwithstāding, vpō a greedy couetous desire to pray vpon the spoyle of church-liuings: do preuily vnder a colour of zeale, both fauour, further, incourage, & maintaine the faid seditious Scisma­tikes: as fit instruments to serue their purpose: to ye great disturbance of the church & disquiet of the common wealth.

The third, are a sort of fickle headed people: who ha­uing their eares itching for nouelties:2. Tim. 4.3. are apt and readie vpon euery light occasion, to cast off the yoke of obedience: and giue héede to those spirits of error:1. Tim. 4.1. getting them heaps of teacher [...] after their owne fantisies, without regarde of dutie, eyther to Prince or lawes.

Now the question is this. Whether these thrée sorts of priuie whispering murmurers, their conditions and man­ners rightly considered: may iustly be taken in the num­ber of faithfull, true, and loyall subiectes: or rather more dangerous enemies to ye state, then open professed Papists.

Certaine morall rules, and profitable aduer­tisements touching ciuill behauiour, and gouernement of life.

THe rules of ciuill gouernement, requireth a man to frame his manners apt and méete for all honest com­pany,1. P [...]. 2.17. and societie of men: as discréete amongest the wise: merry with those that be merry: and mourne with those that mourne:Rom. 12.1 [...].1 [...]. to yéeld sound reasons in graue mat­ters: [Page 15] and pleasant conceits in light trifles. Sobrietie with­out sullomnesse is commendable: and mirth with modesty a vertue delectable. A merry mind doth commonly shewe a gentle nature: where a sower grimme countenance, is a manifest signe of a curious teastie churle, [...]arnard. and disdainfull hypocrite.

Humilitie and lowlinesse of minde, winneth the fauour of God: and gentle speech and courteous behauiour, the hearts of men.

To be silent of tongue, and se [...]ret of heart.Silence a [...] secresie. Nature hath giuen vnto man two eares, and but one tongue (sayth the Philosopher) to teach him to heare much, and speake litle. Pithagoras being asked the best way for a rich foole to get estimation: let him weare costly attyre (quoth he) & speake litle: for a foole holding his peace, séemeth to be wise.Eccle. a 1. [...]; Prou. 17. [...]9. Iob. 13. [...]. Eccle. 27.6. Matth. 1 [...].34. Eccle. 5.14.15 The trée of the field is knowen by the fruits: & the thoughts of mans heart by his wordes. Honor and worship is in a mans wise talking sayth Iesus Syrach: but, the tongue of the vndiscréet is his owne destruction. Life and death are in the instruments of the tongue (sayth Salomon) & he that can temper his words with discretion,Prou. 21.23▪ Prou. 17.28. Prou. 18.21. kéepeth his soule frō troubles. Words spoken in due season are compared vnto apples of gold in a siluer dish.Prou. 25.1 [...]

But better he speake not, when wisedome prouoketh not: Then wiseman he séeme not, when silence he kéepeth not.

To auoyd the company of the wicked. For as bodies in­fected with contagious diseases, are lothsome and odious:Prou. 24.1. so mindes corrupt with false doctrine, rude manners, and vicious liuing: are most irkesome and dangerous.Eccle. 13.1. [...] He that toucheth pitch (sayth Iesus Syrach) shall be defiled there­with: and he that kéepeth company with the wicked,Nimium samiliaritas contemptum paret. shall hardly escape without blemish, either in life or credite. And therefore it was not lawfull for the Israelites, to associate themselues with the Cananites:Exod. 23.33. least they should be infec­ted with their manners. Abraham was commanded to [Page 16] depart from Caldea: Lot and his daughters from Sodom: and the congregation of God,Gen. 12. a Gen. 19.16. Numb. 16.27 2. Cor. 6.14. Eccle. 13.23. from the tents of Corah, Da­than, and Abiram. What fellowship hath light with dark­nesse: Christ with Baliall: or the faithfull with an Infi­dell. The Israelites dwelling in Sytim committed whor­dome with the daughters of Moab:Numb. 25.1 And the heart of Salo­mon for all his wisedom,3. kings. 11.4 by kéeping company with heathen Idoloters: was turned away from the Lord.

Let common societie be vsed in equalitie. Like with like do alwayes best agrée:Eccle. for as the kettle with the pot: the Lambe with the Wolfe: and the Asse with the Lion. Such is the fellowship betwéene the poore and the rich. Requitall amongst equals, is of common courtesie: but recompenee in vnequals, inforced of necessitie. Shew a child an apple and he will cry for it: but make thy superiors priuie to thy pleasures: and he will haue it, or else make thee cry for it.

Not dainty in dyet, nor ryotous in expenses: but mode­rately to liue within his bounds.Omni nimiū, vertitur in To cut his coat according to his cloth: not with the prodigall to spend all: nor with the couetous to kéepe all: but with the discréet to vse all. He that hath litle and spendeth much, is called a prodigall foole: he that hath much and spendeth little, a miserable carle: but he that can moderate his expences according to abilitie, is wise. Measure is called a merry meane: libe­ralite is a vertue,Bacchus feastes are both lothsom & vnholsome. consisting to spend: not as a man would, but as he may. A thinne spare dyet: is most holesome for health, & profitable for wealth. I like M. Tussers alowāce.

Two dishes well dressed, and welcome withall,
Both pleaseth thy friend, and becommeth thy hall.
Much spice is a théefe, so is candle and fire,
Swéet sawse is as crafty, as euer was Fryer.

By the laws of Licurgus. he that inuēte [...] any new fashion in attyre was ba­nished.And as varietie and excesse in dyet, do surfet the bodie, and consumeth the wealth: so change of gorgious apparell sheweth pride without profit: and commonly couereth a threed bare purse. Attyre most commendable, is neither curious nor clownish: sumptuous nor costly: but sober and [Page 17] decent, as best beséemeth his estate and calling.

Mistresse Fortune, is sayde to be handmaide to Ladie Uertue: who esteeming more of simplicity with securitie, then pride without profit:In medio consistit virtus. is cōpared to a poore simple wo­man in ragged attyre: as one dispised of the world: bearing a bridle in the one hand, to restraine vice: and certaine working tooles in the other, as one alwayes apt to labour.To auoid pe­nury. She hath also a paire of wings: in tokē that she fléeth vnto the heauens. She treadeth death vnder foot: to signifie that she is immortall. And placed betwéene two extréeme vices: as who should say, she alwayes kéepes the golden meane. It is a true saying, better to liue in lowe degrée, then high disdaine.Hebr. 13.5. Prou. 12.28. 1. Tim. 6.6. A quiet contented minde (sayth the wiseman) is more worth then great riches. Euery ounce of state asketh a pound of gold: and euery foote rising in authoritie, increa­seth an ell in necessity. The ambitious is hated, & the base minded ouercrowed:Faelix qui di­dicit conten­tus viuere paruo. but the meane estate resting vnder the cloke of obedience, within the reach of his owne happe: is alwayes in most safetie, and least danger. He that liueth in health, is well fedde: hee that is preserued from colde, well clothed: and he that can liue out of debt,Faelix qui ni­hil debet. is rich & hap­pie: his sléepes are sound: his conscience quiet: and his life pleasant.

Where wilfull race of witlesse braynes,
Flanting in pride, to passe degrée:
Bringing rich estate to great decay,
And lewd heads to great miserie.

Enuie followeth Vertue.

What good men want by nature, they séeke to supply by art: but the enuious wanting discretion, supplyeth it with malise. Let a man humble himself to the proud, and he wil not hurt him: kéepe no companie with drunkerds, and they will not infect him: aske nothing of a couetous man, and he will not harme him: but the more he shall be estéemed [Page 18] of the best sort for honest life: ciuill behauiour: & vertuous qualities: the more he shall be persecuted with a number of enuious eyes.Only misery voide of enuy For ielosie to beautie: aduersitie to pro­speritie: and enuie vnto vertue: are so linked and ioyned together: that the one followeth the other as the shadowe followeth the body. And therefore that famous Philoso­pher Hermocrates: exhorted his sonne to liue so: he might be enuied for his vertues.

Of the malicious backbiter.

THe Basaliske killeth men a farre off, by the sight of his eyes: and the enuious backbiter, by ye sting of his toong. The serpent kéepeth his poyson, only to the hurt of others: but the spitefull backbiter, both to the hurt of others, and destruction of his owne soule. The Camelion can trans­forme himselfe into all colours saue white: and the malici­ous backbiter, into all fashions saue honestie. Disdayning his superiour, because he is not equall to him: his equall because he is equall to him: and his inferiours, least hee should be equall to him. But commonly such euill surmi­sing mindes, backbiting mouthes, and slanderous tongues, are to none more noysom and dangerous, then themselues: to whom it often hapneth, as it did to the viper, which grée­dily caught Paul by the hand, intending to hurt him, fell her selfe into the fire and perished.Acts. 28.3 4.5

The property of a faithfull and fained friend.

FRiendship is the agréement of mindes: the chiefe of mo­ral vertues: called the iewell of humanity. A true friend (sayth the Philosopher) is long sought for, scarce to be found, & hard to be kept. Well is him that findeth a faith­ful friend (saith Iesus Syrach) the weight of gold is not cō ­parable to the goodnesse of his faith.Eccle. 6.13. He is alwayes willing and ready to comfort his friend in aduersitie: to helpe him [Page 19] in necessitie: to intreate and vse him courteously: to beare his infirmities patiently: and reproue his errors gently. Whose rebukes are much like pepper, which is hoat in the mouth, but holesome at the hart: and he that can not beare or take the rebukes of his friend in good part: is aptly com­pared to a harpe string, which being wrested in tune, doth breake and snappe a sunder. Piping and harping maketh a swéete sound (sayth the wise man) but the tongue of a friend goeth beyond them all.Eccle. 40.14 Many there be (sayth Salo­mon) that are called good doers: but where should one find a true faithfull man. Gold is tryed by the touch stone:Prou. [...]0.6. A good Pilot in rage of tempest:Eccle. 12.8.9 Prou. 17.18. A cold cōfort that is wrapt in no remedy A valiant Captaine in time of warre: and a true friend in necessitie. A friend vnused is like a medicine vnministred: & a friend without friend­ship, like a trée without fruite. As good a foe that hurts not, as a friend that helpes not.

A fained dissembling friend,A fained friend. is much like a serpent bred in Egypt, called a Crokedell. Whom when she smyleth, poysoneth: and when she wéepeth deuoureth. Or the Hie­na, hauing the voyce of a man, speaking like a friend: and the minde of a Wolfe, deuouring like a féend. Or the Pan­ther, who with the swéetnesse of his breath, and beautie of his coate: allureth such beastes within his compasse, as he intendeth to vncase: and pray vpon their carcasse. Or the flattering Syrens, that swéetly sing the saylers wracke. Or the Foulers pipe, that pleasantly playeth the birdes death. Or the Bee, who carrieth honny in her mouth: and a sting in her tayle. Or the box trée: whose leaues are al­wayes gréene, but the séedes poyson. So his countenance is friendly, and his wordes pleasant: but his intent dange­rous, and his déedes vnholsome. Mel in ore, verba lactis: Eccle. 37.4. [...] fel in corde, fraus in factis.

His fetch is to flatter, to catch what he can,
His purpose obtayned a figge for thée than.

In chusing a friend is chiefly to be obserued: that as olde wood is best to burne: old horse to ride, old bookes to reade,Eccle. 9.14 [Page 20] and old wine to drinke: so are old friends alwayes most trusty to vse. And he that reiecteth his kindred, & chuseth friends of strangers: is much like him who changeth his legge of flesh, for a stilt of wood.

It is further to be noted, that where the persons are di­uerse in nature: differing in manners: variable in condi­tions: or contrary in religion: their friendship can not possible long continue.

Againe touching the naturall inclination of men: hee that is light and toyesh in youth: proueth often teastie and waspish in age. A bold malipart boye: a wilfull seditious man. A grimme crabtrée countenance: doth cōmonly shew a hard churlish disposition. A smooth glosing toong: a crafty d [...]embling hart. And a quicke sharpe wit: an vnconstant and wauering condition. Neither faithfull to friend: nor fearefull to foe.Prou. 22.22. In maleuolā animam, non intrabit sapi­entia. But especially, a proud, furious, or scorn­full person: is apt to take displeasure, and thinke vnkind­nesse vpon euery light occasion: and if such a heart, where friendship hath dwelt, begin once to hate: it is like a spung which sucketh vp as much matter of malice:An iniurious friend, is a dangerous enemy. as before of fauour and affection. And euen as the best wine, maketh the sharpest veniger: so the déepest loue, turneth to the dead­liest hate.

In prayse of friendship.

Of all the heauenly giftes on earth,
Which mortall men commend:
No treasure well may counteruaile,
A true and faithfull friend.
What swéeter solace can befall,
Then such a one to finde:
As in whose breast thou maiest repose,
The secrets of thy minde.
If flattering Fortune chance to frowne,
And driue thee to distresse:
[Page 21]True faithfull friend will helpe at néed,
And make thy sorrowes lesse.
Oh precious Iem, Oh iewell great,
Oh friendship pearle of price:
Thou surely doest each thing excell,
That man can well deuice.
The golden mines are soone decayde,
When Fortune turnes the wheele:
And force of armes are soone allayed,
If body sicknesse féele.
And cunning art soone ouerthrowne,
Experience teacheth plaine:
And all things else their course doth change,
When friendship doth remaine.
But since by proofe they haue beene taught,
A fained friend to know:
I will not trust such glosing tongues,
More then my open [...]oe.
Where fairest face doth harbour foulest hart,
And sweetest tongue most treason doth impart:
Oh false deceat, I'le trust to such no more,
But learne to kéepe a hatch before the doore.

A friendly aduertisement touching marriage.

THough wedlocke be a thing, so doubtfull and daunge­rous to deale withall: as to séeke roses amōgst thorns: honny amongst hornets: or Celes amongst adders. Notwithstanding might my words craue pardon, (though more willing to wish well, then able to perswade) I would (according to my simple skill) shew my opinion, touching the commoditie, and discommoditie of mariage: and the best meane to liue quiet in wedlock chaunsing vpō a shrew.

First considering the state of mariage in generall:Gen. 2. God himselfe hath ordayned it as holy: nature hath established [Page 22] it as honest. Reason doth counsell it as profitable. And all nations haue allowed it, as necessarie. And therefore with the Apostle,Heb. 13.4. [...]ccle. [...] I commend it, as honorable amongst all men. Happy is that man (sayth Iesus Syrach) that hath a ver­tuous wife.Eccle. The number of his yeares shall be double. A vertuous woman, maketh her husband a ioyful man, whe­ther he be rich or poore:Prou. 31.6. Faelix est pul­cro, veniense corpore virtus. Beauty is the ornament of nature, and wealth is got­ten by polisie, but a vertu­ous woman is the gift of God. he may alwayes haue a merry hart. A woman that is silent of tongue: shamfast in countinance: sober in behauiour: and honest in condition: adorned with vertuous qualities correspondent: is like a goodly pleasant s [...]ower, dect with the colours of al other flowers in the field, which shall be giuen for a good portion to such a one as sea­reth God.

But he that shall preferre the gifts of nature, and for­tune: before grace and vertue. Hauing more respect, to a cleane hand, with a faire smiling countenance: thē a cleane hart with good conditions:Eccle. 26.3. Eccle. 9.8.9. shall after find that he feareth: and misse that he most desireth. Wanting neyther time to repent, nor matter to complaine vpon.

Prou. 31.26.Fauour (sayth the wise man) is deceitfull, and beautie but a vaine thing. Without vertue, it is compared to a swéete poyson in a boxe of Iuorie:Dulce venenū, meritrix deco­ra. or a faire shooe yt wrings the foote: or the beast called an Armin, whose skinne is desired, and his carkasse dispised. A short pleasure full of paine and miserie: much like Tantalus apples, which are no sooner touched:Sub melle la­ [...]et venenum. Preach, 7.24. but turne vnto ashes. And in the ende (sayth the Preacher) she is more bitter than death.

I heard once a learned man shew a pretie note concer­ning mariage: which though it were a Iewish inuension: yet hath it a diuine vnderstanding. Ish and Isha in the He­brew tongue signifieth vir, & vira, the man, and the wo­man: which being ioyned together, maketh Chaa, signi­fiing God, as Iehouah. From which word, take away these two Hebrewe letters. Chod, & Hee: that makes it God. And that remaines, is, Ash: which signifieth paine and mi­serie. Meaning that in such a marriage, where vertue is [Page 23] absent, there God is not present: and where God is not present, there paine and miserie is neuer absent.

A quiet man that matcheth himselfe to a shrewe: ta­keth vpon him, a verie harde aduenture: hee shall f [...]nde compackt in a little flesh, a great number of bones, too hard to disgest. Yea such saintes are some men matched withall: that if all their demaundes should be graunted: and all that they are agréeued withall, re­dressed. Sampsons strength: Iobs patience: and Salo­mons wisedome, were all too little. And therefore some do thinke wedlocke to be that same purgatorie, which learned Diuines haue so long contended about: or a sharpe penance to bring sinnefull men to heauen.

A merry fellow hearing a Preacher say in his sermon: that whosoeuer would be saued, must take vp, and beare his crosse: ran straight to his wife, & cast her vpon his back.

Diogines being asked what age was most fitte for ma­riage: for young men (quoth he) it is too soone, and for old men too late.

One Paurimio, sonne to a Senator in Rome, bée­ing desirous to marry: his father willed him tarry till he were wiser: Nay sir (quoth he) if I once growe wise, I shall neuer marry.

Arminius, a great Ruler in Carthage: beeing im­portunately perswaded to marry: no (quoth hee) I dare not: for if I chance vpon one that is wise, she will be wilfull: if wealthy, then wanton: if poore, then pee­uish: if beautifull, then proud: if deformed, then loth­some: and the least of these is able to kill a thousande men.

Where married couples agrée together,Eccle. 25.1. is a great hap­pinesse, and a thing very acceptable in the sight of God. But as in musicke are many discords, before there can be framed a true dia [...]asan: so in wedlocke are many iarres, before there be established a perfect friendship.

In housholde matters, are many occasions of variance [Page 24] in generall: but where the parties want conformitie of manners and conditions: most apt to fall at contention e­speciall. For as the earth to the ayre: and the water to the fire, are in nature and propertie dissonant and contrarie. So where the one is constant, the other wauering: The one prodigall, the other a nigard: Or the one young, and the other olde: They may well conioyne in law: but ne­uer continue in loue. Being prompt and ready vpon eue­rie light occasion, to resolue into strife and dissention: A­gréeing like harpe and harrowe: or rather two cats in a gutter. And if the husband, will liue in quiet, then must he shew his wisedome: eyther by dissembling the cause, to turne it vnto sport: or else goe his way and say nothing: vsing his shrewde wife gently, as a necessary instrument to exercise his pacience: least she waxe worse. For by other meanes he getteth no faithfulnesse of her. This was the best remedie that Socrates could finde, against his wife Zantippa. The best helpe that Iob could haue against his wife,Thought to be Dina the daughter of Iacob. in all his afflictions. And the best counsell that Mar­cus Uarro could giue vnto married men: Vitium vxoris, si corrigi non possis, ferendum esse: let her say what shee will. Better her tongue wagge, then her heart breake. It is sayde that an Asse, a walnuttrée, and a woman: asketh much beating before they be good. But I am verily re­solued, that a vertuous woman that is wise, one word of her husband doth suffice. But if she be such a one as ney­ther gentle admonition:Disdaine me not for this is truth, though truth oft time turne men to ruth. the feare of God: the spéech of people: nor the shame of her person can preuaile. All the wise sayinges of Salomon, with an hundred stripes to mends, will not suffice to reforme or amend her. A wo­man is aptly compared to a drinking glasse: which being gently handled, is both pleasant in sigh [...], and nece [...]sarie in vse. But if more roughly vsed, then the [...]endernesse, of that [...], is soone broken [...] spoyled. [...] as the stringes of a Lu [...]e, do sound most sweetly, when they are touched most softly: so are women most tracta­ble, [Page 25] when they are vsed most gently.

Yea so long as they are not restrayned of their libertie in three things. That is, to say what they will: doe what they will: and haue what they will: they are the most necessary, pleasant, and comfortable creatures liuing. And apt ynough of their owne accorde, to submit them­selues. But their noble heartes in no wise, can suffer by force and violence, to be brought in subiection.

It is a common saying, that the teares of a woman doe wash away her displeasure: so that if after her griefe, she beginne once to wéepe: she is then more gentle, and easie to be intreated.

Finally, he that will liue quiet in wedlocke: must be courteous in spéech: chearefull in countinance: prouident for his house: carefull to traine vp his children in vertue: and patient in bearing the infirmities of his wife. Let all the keyes hang at her girdle: only the purse at his own. He must also be voide of ielosie: which is a vanitie to thinke,Eccle. 9.1. and more folly to suspect. For eyther it néedeth not, or boo­teth not: and to be ielious without a cause, is the next way to haue a cause.

This is the only way, To make a woman dum:
To sit & smyle & laugh her out, and not a word, but mum.
The Bird that seelly foule,
doth warne men to beware:
Who lighteth not on euery bush,
For feare of craftie snare.
The Mouse that shunnes the trappe,
Do shewe what harmes do lye:
Within the swéete betraying bayte,
That oft deceaueth the eye.
The fish alwayes the hooke,
Though hunger bids him bite:
And houereth still about the worme,
Whereon is hid delight.
[Page 26]If Birdes and beastes can sée,
Whereas their danger lyes:
How should a mischiefe scape mans head,
That hath both wit and eyes.

Certaine necessarie rules, both pleasant, and profitable for preuenting of sicknesse, and preseruing of health: prescribed by D. Dyet, D. Quiet, and D. Merryman.

Doctor dyet.GAllen the Captayne of all Pothicarie Phisitions, who liued in health (except one day sickenesse) the space of 110. yeares: being asked what dyet he vsed, to preserue his health and life so long:In lib. de sani­tate ruenda. answered, I haue drunke no wine: touched no woman: eate noching rawe or vnripe: kept my body warme: and my breath swéete.

Marcus Aurelius who liued in health till olde age: vsed to bath him once a yeare: to vomet once a moneth: to fast one day in a wéeke: and to walke one houre in a day.

The counsell of Auicine, is to kéepe the féete alwayes dry:Wash the hands often, the feet seel­dome, and the head neuer. Qui medice viuit, misere viuit. the necke warme: and the bodie in temperate heate: to auoyde poysoned ayres of dead carrian: pissing places, stincking mistes, and dampish vapors, which infect both man and beast: preferring alwayes the kytching before the Po [...]hicaries shop. He that for euery qualme will re­ceaue nothing without aduice of the Phisition: shall bee sure to haue his carkasse full of diseases, and his powch voyde of money.

All naturall disquietnesse (sayth Gallen) is appeased by three naturall meanes: as meate to nourish: musicke to delight: and exercise to preserue health. Which rule the nurses of children do naturally obserue, in féeding the in­fant with her teat: stilling it with her voyce: and exerci­sing the body, by moouing her arme.

That golden sentence of Hypocrites duly obserued, not onely in meane and measure, vt ne quid nimis, but also in [Page 27] right order as it standeth, placed by the Author, containeth a most soueraigne preseruatiue against all corporall desea­ses whatsoeuer.

Labor, cibus, potio, somnus, venus, omnia mediocria.

A meane sober dyet, is both necessary for health, & pro­fitable for wealth: whereas variety of dishes, diuersity of sauces, and change of drinkes: oppresseth nature, which is satisfied with a little: nourisheth infected humors: bréeds surfets in the body: and consumption in the purse.

Si vitare velis morbos & vinere sanus,
Scola Salerni.
Non bibe, non sitiens, & non comedas satiatus.

Doctor quiet.

THe heart of a good Christian, is loue and charitie:He that will liue as young must gouerne himselfe as old. his tongue truth and honesty: his attyre patience and hu­mility: his armour, wisedome and knowledge: his dyet, measure and temperance: his authority, equity & iustice:1. Thes. 4.11. Rom. 12.18.19. and his life quietnesse of minde, gladnesse of heart, & health of body and soule. But where anger and fury possesseth, it vexeth the minde: fretteth the heart:In maleuolā animam, non intrabit sapi­entia. dymineth the sen­ces: and distempereth the whole body. So as the wrathfull person can neuer looke truth in the face.

Contend not with an angry man (sayth Salomon) for he kindleth variance, and stirreth vp strife.Wisd. 1. Prou. 29. Make no va­riance with a rich man (sayth Iesus Syrach) least he bring a hard quarrell against thée.Eccle. 8. Striue not with a mighty man (sayth he) least thou chance to fall into his hands.

To contend with a superior is madnesse: and with an e­quall a shame. But as the Lyon to fight with the Emmet, or the Egle with the butterfly, is vnnaturall. So for man to striue with his Inferiour, is most iniurious.

God hath not giuen vnto man dangerous féet to strike, as the horse: crooked nayles to scratch, as the cat: vene­mous poyson to sting, as the serpent: nor bloudy téeth to bite as the Tyger: but an vnderstanding minde to descerne [Page 28] his neighbours cause rightly: a pitifull heart to reléeue his wants charitably: and a milde tongue, to intreate and vse him courteously.

It is the property of an Asse, to kicke when he is spur­ned:I will quoth wil, reuenged be: not so quoth wit be ruld by me. Lingua, quo vadis. a dogge, to snatch when he is bitten: and a woman, to chide when she is angry: but a man of good nature, to dissemble an iniurie without reuenge. To requite wrong with wrong, is much like as to wipe one durt away with an other.

The mind of man by nature is courteous and valiant: and more easily woon by gentle perswasion, then violently drawne by strife and contention. Whose heart by gentle meanes, being once mollified: his affections qualified, and his minde pacified: his eares are then more open to heare: his minde to conceaue: and his will to consent vnto rea­son.

And for asmuch as no vocation or calling is without his crosse annexed vnto it: a man that will liue quiet, & peace­able in this wretched vale of miserie: must neyther bee proudly puffed vp in prosperity, nor cowardly cast downe in aduersitie: but well armed with patience: girt with con­stancy: dec [...] with humilitie: and furnished with a valiant courage. To take the vanities of this world as vanities: & all things in good part as they happen: resting alwayes contented with the will of God,Psalm. 37. [...] Cor. 10.13. who neuer fayleth his children in necessity: nor suffereth them to be tempted a­boue their power.

Of all things bad the best I thinke,
Is well to hope, though fortune shrinke.

Doctor Merriman.

HOnest mirth moderately vsed, is a pleasant and de­lectable vertue. As there is a time to wéepe, sigh, and mourne:Preach. 3.6. Rom. 12.15.16. so is there a time to laugh, sing, and be merry. When Salomon by his great wisedome,I [...]mes. 5.13. experience, and [Page 29] iudgement, had prooued all things vnder the sunne, to be nothing but vanitie, miserie, and vexation of minde: He concludeth that the best thing for a man in this world,Preach. 3.26. Preach. 8.16. all the dayes of his life: is to eate, drinke, and be merry in his labour.Esay. 65. c Esay. 35. d Behold (sayth the Lord by the Prophet) my ser­uants shall eat, drinke, reioyce, and be merry. He giueth bread and wine to strengthen and make glad the heart of man: oyle to make him a chearefull countenance:Psal. 104.14. and swéet oyntment and incense, to make his heart merry.Prou. 27.9. Re­ioyce in the Lord alwayes (sayth the Apostle) and againe I say reioyce.Philip. 4.4. S. Iames exhorteth Gods children to sing and be merry.Iames. 5.13. Prou. 17.23. A light heart (sayth the wiseman) maketh a chearefull countenance, and a flourishing age: but sorrow and heauinesse dryeth vp the bones and shortneth the daies.Eccle. 30.24. 2. Cor. 7.1 [...]. Heauinesse is called the graue of mans life, and mother of foure daughters: Idlenesse, pouertie, sicknesse, and mi­serie. It is the propertie of the distressed to complaine: of the desperate to sigh: of children to wéepe: and of weake cowardly crauens to yéeld and shrinke downe in trouble, and aduersity: but of the valiant mind, to plucke vp a good hart: cast off solome pensiue dumps: put on a chearefull countenance to the world: and beare it out merrely with a good courage. Knowing that though mischiefe and misery do come by pounds, and go away by ounces: yet a pound of sorrow will not pay an ounce of debt. And as those euil: humors which surfet the body, are expelled by medicine: so are such heauy pensiue dumps as infect the braine, auoy­ded by mirth and merry company. No better meane to pre­serue health therefore, then morning and euening, to re­ceaue an ounce of merry conceits: pounded with the pestle of pacience, in the morter of quiet content: applying of­tentimes a plaster of hearts-ease to the left side. These will purge the patient from coller, melancholike, and all gréeuous paines of the stomacke: make him féede heartely, sléepe soundly, and walke chearefully. To a merry heart (sayth Iesus Syrach) euery thing hath a pleasant aste.Eccle. 30.

Of exercises profitable for health and recreation.

Dising come­dies bring often tragical endes.THough all such gaming, as depende vppon idlenesse, chance, and desire of money: be vtterly condemned, as a thing intollerable amongst Christians. Notwith­standing, such honest exercis [...], as being eyther marshall for seruice in the field: phisicall, for health of the body: or mo­rall, for the recreation of the minde. Moderately vsed in time and place conuenient: is no lesse profitable and ne­cessarie (especially for gentlemen & studients) then meat, drinke, and sleepe. Mindes that are wearied with serious affayres, must sometimes be refreshed of necessity. For as continuall bending doth weaken the stiffest bowe:Like triple strings of a lute wrested vp till they breake. so long studie without recreation, doth weaken the finest brayne. Yet some more curious then wise, hauing (as it were) a pride to be péeuish: séeme rather to hate, dispise, and de­test all mirth,Rom. 14.10. pastime, and humaine societie: as vnfit for such as professe Christianitie. Whereas if any exercise be euill,Rom. 14.14. it is not of it selfe, but through abuse of the wicked: which is no sufficient condemnation to a thing ordeyned to be well vsed.Dispise not thy neighbor in his mirth Eccle. 31. d Though some haue béene burned with fire, some drowned with water, and some surf [...]cted with meate and drinke: yet must we neither cast away the vse of fire and water: nor cease from eating and drinking. So though some dumpish natures,Why should my liberty be condemned of an other mans consci­ence. can brooke nothing that is contrary to their owne stoicall disposition. Yet no reason, that ther­fore the better sort, more pleasant, sociable, and familiar of condition, should forgo their honest recreation, to féede the humors of such. To the cleane all things are cleane, and if any offence be,1. Cor. 10 29. Titus. 1.1 [...]. it is not giuen, but rather taken with­out cause. Iohn Baptist and the Pharisies liued a straight life, and our Sauiour Christ vsing his libertie, was more familiar, like the common people: yet Iohn Baptist and the Pharesies were not holier then Christ himselfe.

[Page 31]Wise Salomon maketh mention of times as well,Preach. 3. for pastime and sport, to recreate and make merry: as for se­rious affaires to fatigate and make wearie.Iacob wrast­led with an Angell. Gen. 32. Leu. 23.40. Deut. 16.12.

The Israelites in obseruing the feast of Tabernacles, were commanded to gather boughes & branches of palmes, willowes, and fruitfull trées; reioysing and making mer­ry before the Lord, the space of 7. dayes.

When Dauid was returned from the slaughter of the Philistians, the women came out of all Cities,1. king. 1 [...].7. 2. E [...]d. 12. d with in­struments of Musicke, playing, singing, and dauncing with great ioy.

When God sent the Prophet to comfort his people of Ierusalem, amongst others his mercies,Zach. 8. [...]. he promised them this securitie: that their boyes and damsels shoulde sport and play in the stréetes.

The taking away of mirth and melodie from the peo­ple was alwayes a token of Gods curse.Esay. 24.7.8. Iere. 7. last. Ezech. 26. c

Take thy pastime at home, and doe what thou will (sayth Iesus Syrach) so as thou do none euill.Eccle. 32.12. 1. Pet. 2.17. The Apo­stle exhorteth men to loue and delight in brotherly fellow­ship.

Dauid Chytreus affirmeth playing and sporting a­mongst friends,Chytraeus vpon the E­pist pag. 266. to be very good and necessary, to auoyde wicked thoughts and dumpish fantasies.

Master Caluin sayth,M. Caluin vpon Psalme 104. that God doth not only bestowe vpon men, things sufficient for their necessarie vses: but also procéedeth further, in helping forwardes, their plea­sures and delights.

Cato calleth honest pastime,To be merry, honest, and vertuous. suffiseth to anger the en­uious. a whetstone for the me­morie.

Gallen preferreth tennisse play,Gallen. as an exercise most pro­fitable for health: because it mooueth euery part of the bo­die: and hath written a whole booke in cōmendation therof. Shooting in the long bowe is greatly liked of many, being a pastime of great antiquitie. Marcillius Phicinus hath written in prayse of it.Marcillinus Phicinus. M. Latimer doth greatly commendM. Latimer. [Page 32] it. And M. Ascam in his Toxophilus, doth teach it, as most profitable and commodious, to preserue health. It incourageth the minde: strengthneth the synewes: clen­feth the poures: cleareth the senses: maketh good disgesti­on: and wrastleth against a number of diseases in the body.

Plato incourageth young men to practise the weapon, commending it amongst the best exercises, and not with­out good reason: for if it be lawefull for a man to defend himselfe from violence, it is both lawfull and conuenient, not only to weare a weapon, but also to learne how to vse it, if néede shall require. He that desireth peace (sayth Ire­neus) let him prepare for warre.

For recreation of the mind Chesse play is much cōmen­ded: as a delectable pastime, and pleasant study, & a prince­ly exercise: hauing in it a certaine Maiestie, wherein is shewed a warlike order, and politike gouernement. It was first inuented by a wiseman called Xerxes,Anno seculi. 3635. to declare vnto a tyrannous Prince, howe necessary his subiectes were to the safegarde of his person.

Plato séeming to commend table play, compareth it vnto the life of man:Diogenes commendeth hunting. that like as an euill chance may bee holpen by cunning play. So may a crooked nature bee made better by good education.

Reading of bookes amongest the wise: hath alwayes béene accounted the pleasantest mirth: the swéetest musick: and soundest counsell. Alfonsus king of Arragon, being as­ked what counsellers he liked best: answered bookes: for (quoth he) they will tell me the truth without flattery. They are neyther obstinate nor gréedy of rewardes: If I list they speake: and if I list not they hold their peace.

Marcus Aurelius sayd he would not giue ye little, he had learned by reading in one day, for al the goods in the world.

The Gods begot her, and [...]he 9. Muses did name her.Of Musicke.

MUsicke is an Arte compounded of Number, Harmo­nie, and Melodie, called the mistresse of delightes, & [Page 33] the delight of Princes, both auncient and honorable: high­ly estéemed, and richly rewarded in all ages: A singuler blessing of God, sent downe from heauen, as a pleasant companion to comfort our sorrowes, and abbreuiat our wearinesse on earth. Daintie meates are delicate to the taste: Beautifull colours pleasant to the eyes: And swéete perfumes delightfull to the nose. But the harmonial con­sent of Musicke, most precious to the eares. It rauisheth the sences: reuiueth the spirites: sharpeneth the witt: in­flameth the heart: encourageth the valiant: terrefieth the dastard: relieueth the distraughted: expulseth Melancolike dumps: recreateth wearied mindes: and stirreth vp an aptnesse vnto vertue and godlinesse.1. kings. 10.35. King Saul by Musick was deliuered from grieuous tormēts: The Prophets by Musicke was moued to prophisie:1. kings. 1 [...] 10.11. Orpheus and Amphion by Musicke were saide to moue stones, rockes and trees: Wilde beastes by Musicke haue béene tamed: birdes allu­red: fishes delighted, and serpents charmed. The fierce­nes of the Wolfe, is mitigated by the sound of the cornet: the Elephant delighted with the Organe: the Bée with the noyse of brasse: the Crane with the trumpet: and the Dolphin with the harpe.

And such humaine creatures, as can finde no pleasure nor delight in the swéete harmoniall consent of concordes and proportions which speake them so faire: must néedes be monsters in Nature: hauing their bodies without sence, and their heads out of proportion.

The Gréekes accounted no man learned, without skill in the art of Musicke: the swéetenesse whereof is by Iesus Syrach compared to a Carbuncle stone set in gold.Eccle. 32.6 As the Lute or Bandora, As pipe and trumpet. As the voyce with broken consort. Cas­siodorus affimeth that the kinde of melidie called Dorius, giueth wisedome to the minde. Phrigins increaseth cou­rage to the heart. Lydius stirreth vp an aptnesse to con­ceiue: and Aeolius pacifieth the affections.

A soft dolefull melody full of solome mourning swéet­nesse: not onely pearceth the minde: maketh tender the [Page 34] hart: and allureth the outward sences: but also by the ar­tificiall harmony of numbers and proportions, it delighteth euen reason it selfe. And therefore Pithagoras had his scholers brought a sléepe, and waked againe, with the noise of the Harpe.

Church Mu­sicke.And the better to moone and stirre vp mans drowsie affections to deuotion and godlinesse: that the doctrine of saluation, might more easily pearce the hearts and minds of the hearers.Barnard. It hath pleased God in all ages (sayth S. Augustine) to haue his precepts of instruction,August. in his preface vpon the Psalmes. Eccle. 44.7. 3. kings. 10.14 mingled with the delightfulnesse of Musicke: his diuice seruice adorned with the swéetenesse of melody: and his prayses comprehended in verses and songs: after the custome of wise Phisitions, who season their bitter medicines with swéete syropes.

1. Cron. 23.6. 2. Cron. 29. fThe ordinarie seruice appointed to the Iewes was so­lemnely obserued, with singing of Psalmes: sounding of trumpets: and playing vpon diuers instruments.

2. kings. 6. But if our Michols had seene him at this day, &c. 2. Cronicl. 5. dWhen the Arke of God was carryed home to Ierusa­lem: Dauid himselfe, did both sing, and dance before it.

When it was brought into the temple, the Leuites in white robes, stood at the East end of the altar singing, and playing vpon Psaltaries, Symbals, Shalmes, & Harpes. And with them an hundreth and twentie Priestes, soun­ding of Trumpets: whose pleasant Harmoniall consent, in their prayses and thankes giuing, was so gratefully ex­cepted of God, that he filled the house with the presence of his owne glorie.

Apoc. 5.8. Apoc. 14. aIohn hard the voyce of singing, harping, and playing of vials from heauen. The Apostle exhorteth the Ephesians to speake vnto themselues in Psalmes, Himnes, and spiri­tuall songes:Ephes. 5.19. making melody vnto the Lord in their harts. God is well pleased (sayth Ierom) with the morning and euening Himns of the faithfull.Ierom vpon the 64 Psal.

And séeing the Prophet Dauid hath appointed his Psalmes to be song with sondry notes,Psal. [...]1. Psal. 14.9. varietie of tunes, [Page 35] and diuersitie of musicall instruments: as Simbals,Psalm. 150. Or­ganes, Psaltaries, Shambes, Trumpets, Harpes, and Lutes, &c.This word Sela, placed in y Psalmes where the matter is most notable. signifieth lift vp, or change your voyce. I thinke it as tollerable to adorne Musicke in Churches, with art and cunning: as to beautifie payn­ting with colours: or set foorth spéech with filed eloquence. As for often repetitions they do not dimme the worde as some suppose: but rather make it more plaine to the hea­rers.

Some do figuratiuely compare the sound of the voyce, to the sound of the Gospell: the melodie of the Orgaine, to the deuotion of the heart: and the playing of the fingers, to the charitable concord of the faithfull: where euery one hath a pleasure, in doing his dutie: which is most accep­table Musicke vnto Gods diuine eares: according to this old verse taken out of the decrées.

Non vox sed votum, non cordula Musica sed vox,
Non clamans sed amans, cantat in aure Dei.
What the heart doth beléeue, and the tongue doth confesse.
Becommeth euery member, the same to expresse.
If sickenesse do oppresse thy corps,
Prepare swéete Musickes art:
Which pensiue dumps, and carefull thoughts,
To mirth will soone conuart.

Here followeth certaine prety notes, and pleasant conceits, delightfull to many, and hurtfull to none.

The naturall inclination of an English man.

AN English man by nature, is sayde to be firme in friendship: constant in promise: vn­patient in anger: courragious in fight, with­out feare of death: courteous to his inferi­ours: pitifull to strangers: faithfull to his friends: and fearefull to his foes. More readie to reuenge an iniurye, then proffer any with­out cause: he can not brooke a stranger to be his equall, nor to be dared of any. Alwayes desirous of nouelties: ne­uer long content with one state, nor one fashion: greatly delighted in royal, brauery, and excesse of dyet: taking more p [...]easure, to heare himselfe commended with lyes, then re­proued with truthes. He is sayd to haue long eares: a short tongue: broade eyes: and light fingers: quicke to heare, slow to speake: ready to spye, and apt to strike. Few words and gentle spéeches winneth his heart.

The naturall disposition of most women.

Ma [...]nan. Iob. 2.MOst women by nature are the sa [...]de to be light of credite: lustie of stomacke: vnpatient full of words: apt to lye,Mar [...]us Varro Mar [...]us Au­relius. Prou. 21. Eccle. [...].26. flatter, and wéepe: whose smiles [...]re rather of custome then of curtesie: and their teares more of dissimulation then of griefe: all in extreames wi [...]hout meane, eyther lo­uing dearely, or hating deadly: desirous rather to rule, then to be ruled: despising naturally that is offred them: and halfe at death to be denyed of that they demande. [...]. They [Page 37] are aptly compared to the Musitian: who being intreated, will scant sing, Sol, Fa: but vndesired, straine aboue Ela.

Amongst 1000. men (sayth Salomon) I haue found one, but amongest all women, I haue found none.

The property of a good Seruant.

IT is required in a good seruant, to haue the backe of an Asse, to beare all things patiently: the tongue of a shéepe, to kéepe silence gently: and the snout of a swyne, to féede on all thinges heartily: large eares: light féet: & a trustie right hand: loth to offend: diligent to please: willing to amende, and sufferance disease.

Of the number of three.

A Burchen broome consisteth of thrée things fit for cor­rection, the twigs for the Scholemaster: the staffe for the housholder: and the wyth for the Magistrate. Thrée properties required in a good Inkéeper: to be patient, as Iob: prouident, as Philemon: and merry, as Hector. And other thrée in a good Chirurgian, a Haukes eye: a Lyons heart: and a Ladies hand.

Of feare and loue.

AS the Lambe is more in dread of the Wolfe, then of the [...]: and the Partredge more in feare of the Hauke, then of the Eagle: euen so, the common people, stand more in awe of the inferiour Magistrate: whom they loue for feare: then of the superiour Prince, whom they feare for loue.

Of Lawe.

THe Lawe is a spurre, to pricke forwards vnto vertue: a fetter to restraine vice: a rule to determine right frō [Page 38] wrong, and is deuided into three parts ius naturale, which nature teacheth: lex condita, which the Prince comman­deth: and mos antiquos, which time hath brought in.

Of Phisicke.

MAn is taught to vse and not to dispise such ordinarie meanes,Luke. 5.31. Ec [...]le. 38. a Exod. 15. d as God hath appointed to heale his sicke­nesse. The Lord hath created medicine of the earth (sayth Iesus Syrach) and he that is wise, will not abhorre it. Is there no Treacle nor Phisition,Iere. 8. at Giliad (sayth God by the Prophet) why then is not the health of my people re­couered. The Apostle exhorteth the Elders of the Church to annoynt the bodyes of the sicke with oyle:Iame [...]. 5.14. the Sama­ritan powred oyle and wine into the hurts of the wounded man:Luke. 10.34. this was a kinde of oyle in Palestine, much vsed as a thing very medicinable for many diseases.

In prayse of baldnesse.

SHedding of hayre is the end of nature: insomuch as few men lyuing vntill full age, becommeth not balde: and the best natures sonest. And like as fruites of trées come not to perfection till the leaues fall away: no more is mans head stayde and setled with wisedome, till it waxe bare: according to the old prouerbe, bush naturall, more hayre than wit. And as those nuts which in gathering time, keepe still their huskes, are knowen to be nought: so those heads which in ancient eares kéepe still their hayre, prooue s [...]eldome good. And therefore amongst Painters & Caruers, it is an ordinarie custome to picter the Image of an euill disposed person with bushie haire: and an honest man with a bald head: for that the one sheweth a wanton lightnesse: and the other an ancient sobernesse. An olde man with a bushie head, is much like an old shrub ouergrowen with mosse, more brutish then humaine.

Of the climacterian yeares.

THe life of man is aptly compared to a long sicknesse: wherein the 7. and 9. being creticall dayes, the pati­ent beginneth commonly, eyther to amende, or growe worse. So from 7. to 7. and from 9. to 9. yeares, most men do change their naturall complections, and often their conditions: but especially the 63. yeares of their age, in which the 2. climats doe ioyne, making 9. times 7. or 7. times 9 wherein very few do scape without, eyther great danger or death.

Of time and place.

I Finde written in an old booke, of what credite I knowe not: that as vpon the 25. day of the moneth of March: the sixt day of the wéeke, and sixt houre of the day, Adam was created: brake the commandement: the womans séed promised: and he for disobedience banished out of Para­dice. So the same day of the moneth, and houre of the day: Caine slewe his brother Abell: the promise was re­nued vnto Abraham: Isaac was offered vp in sacrifice: the massage by the Angell was shewed vnto the Uirgine Mary: our Sauiour Christ was conceaued, and suffered his passion in Galgatha, the same place where Adam was buryed: and that the crosse whereupon he dyed for our saluation, was a plant of the same tree, which bare the fruite of our condemnation. And if all this were true, it is worth the noting.

To know Easter day for euer.

AS the tenth day of the first moneth which is March: at the coniunction of the Sunne and Moone, next the Equinoctiall:Exod. 12. a the Pascall Lambe was chosen out of the [Page 40] slocke,Leuit. 23.4.5. Numb. 28.13.14. and kept till the 14. day, or full Moone: so the tenth day of the first moneth being Palme sunday, our Saui­our Christ entred into Ierusalem: and the 14. day suf­fered his passion: so as the next sonday after the 14. day of the Moone, or full Moone, in the moneth of March, is alwayes Easter day.

Of Salutations.

OUr elders in times past, were woont to salute young men, with, you are welcome: those of middle age, with God kéepe you: and old men, with, God spéede you: signifying that the first were comming, the second remayning, and the third departing.

Of a Lye.

Iocosum Officiosum Perniciosum Gen. 27. c Exod. 1. d Iosua. 2. Psal. 5.6. Wisd. 1.14. Eccle. 20. c Rom. 3.8.A Lye in generall is to speake that is false, with a will to deceaue: and hath thrée partes: a sportfull lye, to delight: a politike lie, to profite: and a pernitious lye, to hurt. The two first are not blamelesse: but the 3. a sinne most horrible and greeuous. Some doe thinke as good a lye that hurtes not, as a true tale that profits not: but no man may do euill that good may come thereof.

To helpe memorie.

THere is nothing better to nourish a weake memorie, and sharpen a dull wit: then continuall vse and exer­cise of reading, writing, and speaking. Practise in al­things toucheth the quicke: and that makes womens tongues run so round, and lawyers speake so thicke.

A poisie for a glasse, penned merrily at the request of a Gentlewoman.

VEwing in this glasse the singular shape wherewith God hath garnished you aboue other creatures, to [Page 41] his owne Image. It shall be requisite with continuall trauell and labour (least so excellent a worke be stayned by your negligence or misdemeanour) that you be answe­rable as abilitie shall serue, in working his will: which is not, in crisping and curling: frisking and frounsing: pain­ting and proining: to better your beauty with strange trim attyre, as not content with his fashion in framing you: but rather as you excell in giftes, séeke to excell in grace: remembring alwayes that as plainnesse putteth on, so painting putteth out, the Image of Christ: which consi­dered, your attyre shall not be sluttish, but sober: not drabbish, but decent: not whoorish, but honest: not gawish, but godly: as beséemeth Christianitie.


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