CHAP. I.

PIety and Policy, are like Mar­tha, and Mary, Sisters: Mar­tha failes, if Mary help not: and Mary suffers, if Martha be idle: Happy is that Kingdome where Martha complaines of Mary; but most happy where Mary complies with Martha: Where Piety and Po­licy, goe hand in hand, there Warre shall be just; and Peace, honourable [...]

CHAP. II.

LEt not civil discords in a forreign Kingdome, encourage thee to make invasion. They that are factious among themselves, are jealous of one another, and more strongly prepar'd to encounter with a common Ene­my: Those whom civill commotions set at variance, forreigne Hostility reconciles. Men rather affect the possession of an inconvenient Good, then the possibility of an uncertaine Better.

CHAP. III.

IF thou hast made a Conquest with thy Sword, thinke not to main­taine it with thy Scepter: Neither conceive, that new favours can can­cell old injuries: No Conquerer sits secure upon his new got Throne, so long as they subsist in power, that [Page] were dispoil'd of their possessions by his Conquest.

CHAP. IV.

LEt no price nor promise of Ho­nour bribe thee to take part with the Enemy of thy naturall Prince: Assure thy selfe who ever wins, thou art lost: If thy Prince prevaile, thou art proclaimed a Rebell, and branded for death: If the Enemy prosper, thou shalt be reckned but as a meri­torious Traytor, and not secure of thy selfe: He that loves the Treason hates the Traytor.

CHAP. V.

IF thy strength of parts hath rais'd thee to eminent place in the Com­mon-wealth, take heed thou sit sure: If not, thy fall will be the greater: As Worth is fit matter for Glory; so Glory is a fair marke for Envy. By [Page] how much the more thy Advance­ment was thought the Reward of Desert; by so much thy fall will ad­minister matter for disdaine: It is the ill fortune of a strong braine, if not to be dignifi'd as meritorious, to be deprest as dangerous.

CHAP. VI.

IT is the duty of a Statesman, espe­cially in a free State, to hold the Common-wealth to her first frame of Government, from which the more it swerves, the more it declines: which being declin'd is not com­monly reduced without that extre­mity, the danger whereof, rather ruines then rectifies. Fundamentall Alterations bring inevitable perils.

CHAP. VII.

THere be three sorts of Govern­ment; Monarchicall, Aristocra­ticall, [Page] Democraticall; and they are apt to fall three severall wayes into ruine: The first, by Tyranny; the se­cond, by Ambition; the last, by Tu­mults A Common-wealth grounded upon any one of these, is not of long continuance; but wisely mingled, each guard the other, and make that Government exact.

CHAP. VIII.

LEt not the proceedings of a Cap­taine, though never so commen­dable, be confin'd to all Times: As these alter, so must they: If these vary, and not they, ruine is at hand: He least failes in his designe, that meets Time in its owne way: And he that observes not the Alterations of the Times, shall seldome be victo­rious but by chance: but he that can­not alter his course according to the Alterations of the Times shall never be a Conquerour: He is a wise [Page] Commander, and onely He, that can discover the change of Times, and changes his Proceedings ac­cording to the Times.

CHAP. IX.

IF thou desire to make warre with a Prince, with whom thou hast formerly ratified a league; assaile some Ally of his, rather then him­selfe: If he resent it, and come, or send in ayd, thou hast a faire Gale to thy desires: If not, his infidelity in not assisting his Ally, will be disco­vered: Hereby thou shalt gaine thy [...]elfe advantage, and facilitate thy designes.

CHAP. X.

BEfore thou undertake a War, let thine Eye number thy forces, and let thy judgment weigh them: if thou hast a rich Enemy, no matter [Page] how poore thy Souldiers be, if cou­ragious and faithfull: Trust not too much the power of thy Treasure, for it will deceive thee, being more apt to expose thee for a Prey then to de­fend thee: Gold is not able to finde good Souldies; but good Souldiers are able to finde out Gold.

CHAP. XI.

IF the Territories of thy Equall Enemy are situated far South from thee, the advantage is thine, whether he make offensive, or defensive war; If North, the advantage is his: Cold is lesse tolerable then heat: This is a friend to Nature; that, an Enemy.

CAAP. XII

IT is not onely uncivill, but dange­rous for Souldiers, by reproachful [...] words, to throw disgrace upon the Enemy. Base Tearmes are Bellowes [Page] to a slaking Fury, and Goads to quic­ken up revenge in a fleeing Foe: He that objects Cowardize against a fayling enemy, adds spirit to him, to disprove the aspersion, at his owne cost: It is therefore the part of a wise Souldier to refraine it; or of a wise Commander, to punish it.

CHAP. XIII.

IT is better for two weake King­domes rather to compound an injury (though to some losse) then seeke for satisfaction by the sword; lest while they two weaken them­selves by mutual blowes, a third de­cide the Controversie to both their Ruines. When the Frog and the Mouse could not take up the quar­rell, the Kite was Umpire.

CHAP. XIV

LEt that Common-wealth which desires to flourish, be very strict, both in her punishments, and Re­wards, according to the merits of the Subject, and offence of the De­linquent: Let the Service of the De­server be rewarded, lest thou discou­rage worth; and let the Crime of the offender be punish't, lest thou en­courage Vice: the neglect of the one weakens a Common-wealth; the omission of both ruines it.

CHAP. XV.

IT is wisedome for him that sits at the Helme of a setled State, to demeane himselfe toward his sub­jects at all times, so, that [...] upon any evill accident, they may be ready to serve his occasion: He that is onely gracious at the approach of a danger, [Page] will be in danger, when he expects deliverance.

CHAP. XVI.

IN all designes, which require not sudden Execution, take mature de­liberation, and weigh the conveni­ents, with the inconvenients, and then resolve; after which, neither delay the execution, nor bewray thy intention. He that discovers himself, till he hath made himselfe Master of his desires, layes himselfe open to his owne Ruine, and makes himself prisoner to his own tongue.

CHAP. XVII.

LIberality in a Prince is no Vir­tue, when maintained at the Sub­jects unwilling Cost. It is lesse re­proach, by miserablenesse, to pre­serve the popular love, then by libe­rality to deserve the private thankes.

CHAP. XVIII.

IT is the excellent property of a good and wise Prince, to use War as he doth Physicke, carefully, un­willingly, and seasonably, [...] either to prevent approaching dangers, or to correct a present mischiefe, or to re­cover a former losse. He that declines Physicke till he be accosted with the danger, or weakned with the disease, is bold too long, and wise too la [...]e. That Peace is too precise, that limits the justnesse of a War to a sword drawne, or a Blow given.

CHAP. XIX.

LEt a Prince that would beware of Conspiracies, be rather jea­lous of such whom his extraordina­ry Favours have advanced, then of those whom his pleasure hath dis­contented: These want meanes to [Page] execute their pleasures; but they have meanes at pleasure to execute their desires: Ambition to rule is more vehement, then Malice to Re­venge.

CHAP. XX.

BEfore thou undertake a War, cast an impartiall Eye upon the Cause: If it be just, prepare thy Army; and let them all know, they fight for God and thee: It adds fire to the spirit of a Souldier, to be as­sured, that he shall either prosper in a faire War, or perish in a just Cause.

CHAP. XXI.

IF thou desire to know the power of a State, observe in what cor­respondence it lives with her neigh­bouring State: If She make Ally­ance with the Contribution of Mo­ney, it is an evident signe of weak­nesse: [Page] If with her valour, or repute of forces, it manifests a native strength: It is an infallible signe of power, to sell friendship; and of weakenesse to buy it: That which is bought with Gold, will hardly be maintained with Steele.

CAAP. XXII.

IN the Calmes of Peace it is most requisite for a Prince, to prepare a­gainst the stormes of Warre, both Theorically, in reading Heroick Hi­stories; and practically, in maintaining Martiall discipline: Above all things, let him avoid Idlenesse, as the Bane of Honour; which in Peace, indis­poses the Body; and in Warre, effe­minates the Soul: Hee that would be in War victorious, must be in Peace laborious.

CHAP. XXIII.

IF thy two neighbouring Princes fall out, shew thy selfe, either a true Friend, or a faire Enemy; It is indiscretion, to adhere to him whom thou hast least cause to feare, if he vanquish: Neutrality is dangerous, whereby thou becomest a necessa­ry Prey to the Conquerour.

CHAP. XXIV

IT is a great argument of a Princes wisedome, not onely to chuse, but also to prefer wise Councellors: And such are they, that seek lesse their own advantages, then his; whom wise Princes ought to reward, lest they become their owne Carvers; and so, of good Servants, turne bad Masters.

CHAP. XXV.

IT much conduces to the dishonour of a King, and the ilfare of his Kingdome, to multiply Nobility, in an overproportion to the Common people: Cheape Honour darkens Majesty; and a numerous Nobility brings a State to necessity.

CHAP. XXVI.

IT is very dangerous, to try experi­ments in a State, unlesse extreame necessity be urgent, or popular utility be palpable: It is better for a State to connive a while, at an inconveni­ence, then too suddenly to rush upon a Reformation.

CHAP. XXVII.

IF a valiant Prince be succeeded by a weak Successour, he may for [Page] a while, maintaine a happy State, by the remaining vertue of his glo­rious Predecessour: But if his life be long; or dying he be succeeded by one lesse valiant then the first, the King­dome is in danger to fall to ruine. That Prince is a true Father to his Country, that leaves it the rich in­heritance of a brave Sonne. When Alexander succeeded Philip, the world was too little for the Conque­rour.

CHAP. XXVIII.

IT is very dangerous for a Pri­nce, or Republike, to make conti­nuall practice of cruell exaction: For, where the Subject stands in sense, or expectation of evill, he is apt to provide for his safety, either from the evill he feeles, or from the danger he feares; and growing bold in Conspiracy, makes Faction; which Faction is the Mother of Ruine.

CHAP. XXIX.

BE carefull to consider the good, or ill disposition of the people towards thee upon ordinary occasi­ons: if it be good, labour to continue it; if evill, provide against it: As there is nothing more terrible then a disso­lute Multitude without a Head; so there is nothing more easie to be re­duc'd; (if thou canst endure the first shock of their fury;) which if a litle appeas'd, every one begins to doubt himselfe, and think of home, and se­cure themselves, either by flight, or Agreement.

CHAP. XXX.

THat Prince who stands in feare more of his own people, then strangers, ought to build Fortresses in his Land: But he that is more a­fraid of Strangers then his own Peo­ple, [Page] shall build them more secure in the Affections of his Subjects.

CHAP. XXXI.

CArry a watchfull Eye upon dan­gers before they come to ripe­nesse, and when they are ripe, let loose a speedy hand: He that expects them too long [...] or meets them too soon, gives advantage to the evill: Commit their beginnings to Argus his hundred Eyes, and their ends to Briareus his hundred Hands, and thou art safe.

CHAP. XXXII.

OF all the difficulties in a State, the Temper of a true Govern­ment most felicifies and perpetuates it: Too sudden Alterations distem­per it. Had Nero turned his King­dome as he did his Harp, his Harmo­ny had been more honourable, and his Reign more prosperous.

CHAP. XXXIII.

IF a Prince, fearing to be assail'd by a forreigne Enemy, hath a well­arm'd people, well addrest for War, let him stay at home, and expect him, there: But if his subjects be unarm'd, or his Kingdome unacquainted with the stroke of War, let him meet the enemy in his Quarters. The farther he keeps the Warre from his own Home, the lesse danger. The Seat of War is alwayes miserable.

CHAP. XXXIV.

IT is a necessary wisdome for a Prince to grow in strength, as he encreases in Dominions: it is no lesse vertue to keep, then to get: Con­quests not having power answera­ble to their greatnesse, invite new Conquerors to the ruine of the old.

CHAP. XXXV.

IT is great prudence in a statesman, to discover an inconvenience in the birth; which, so discovered, is easie to be supprest: But if it ripen into a Custome, the sudden remedy there­of is often worse then the disease: in such a Case, it is better to tempo­rize a little, then to struggle too much. He that opposes a full-ag'd inconvenience too suddenly, streng­thens it.

CHAP. XXXVI.

IF thou hast conquer'd a Land, whose Language differs not from thine, change not their Lawes and Taxes, and the two Kingdomes will in a short time incorporate, and make one body: But if the Lawes and Language differ, it is difficult to maintain thy Conquest; which that [Page] thou maist the easier doe, observe three things: First, to live there in person, (or rather send Colonies:) Secondly, to assist the weak inhabi­tants, and weaken the mighty: Third­ly, to admit no powerfull Foreigner to reside there: Remember Lewis the thirteenth of France; How sud­denly he took Milan, and how soon he lost it.

CHAP. XXXVII.

IT is a gracious wisdom in a Prince, in civill Commotions, rather to use Iuleps, then Phlebotomy; and bet­ter to breath the distemper by a wise delay, then to correct it with too rash an Onset: it is more honourable, by a slow preparation to declare him­selfe a gracious Father, then by a hasty Warre to appeare a furious E­nemy.

CHAP. XXXVIII.

IT is wisdome for a Prince in faire weather to provide for Tempests: He that so much relies upon his peo­ples faith, to neglect [...] his own prepa­ration, discovers more Confidence then wisdome: He that ventures to fall from above, with hopes to be catcht below, may be dead ere hee come to ground.

CHAP. XXXIX.

HE that would reform an ancient State in a free City [...] buyes con­venience with a great danger: To work this Reformation with the lesse mischiefe, let such a one keep the shadowes of their ancient Cu­stomes, though in substance they be new: Let him take heed when hee alters the natures of things, they bear at least the ancient names. The [Page] Common people, that are naturally impatient of innovations, will be sa­tisfied with that which seems to be as well as that which is.

CHAP. XL.

VPon any difference between for­reigne States, it is neither safe nor honourable for a Prince, either to buy his Peace, or to take it up at in­terest: He that hath not a Sword to command it, shall either want it, or want Honour with it.

CHAP. XLI.

IT is very requisite for a Prince, not onely to weigh his designes in the flower, but likewise in the fruit: He is an unthrift of his honour that enterprizes a designe, the failing wherein may bring him more Dis­grace, then the successe can gain him Honour.

CHAP. XLII.

IT is much conducible to the hap­pinesse of a Prince, and the secu­rity of his State, to gain the hearts of his Subjects: They that love for feare, will seldome feare for love: it is a wise Government which gaines such a Tye upon the Subject, that he either cannot hurt, or will not: But that Government is best and most sure, when the Subject joyes in his obedience.

CHAP. XLIII.

LEt every Souldier arme his mind with hopes, and put on courage: Whatsoever disaster falls, let not his heart sinke. The Passage of provi­dence lyes through many crooked wayes; A despairing heart is the true Prophet of approaching evil: his acti­ons may weave the webs of fortune, but not break them.

CHAP. XLIV.

IT is the part of a wise Magistrate to vindicate a man of power or State-imployment from the malici­ous scandals of the giddy-headed multitude, and to punish it with great severity: Scandall breeds Ha­tred; Hatred begets Division; Di­vision makes Faction, and Faction brings Ruine.

CHAP. XLV.

THe strongest Castles a Prince can build, to secure him from Domesticke commotions, or for­raigne Invasions, is in the hearts of his Subjects; And the meanes to gaine that strength is, in all his acti­ons to appeare for the publike good, studious to contrive, and resolute to performe.

CHAP. XLVI.

A Kingdome is a great building, whose two maine supporters are the Government of the State, and the Government of the Church: It is the part of a wise Master to keepe those Pillars in their first po­sture, irremoveable: If either faile, it is wisedome rather to repaire it, then remove it: He that puls downe the old, to set up a new, may draw the roofe upon his head, and ruine the foundation.

CHAP. XLVII.

IT is necessary wisdome in a Prince to encourage in his Kingdome, Manufacture, Merchandize, Arts, and Armes In Manufacture lye the vitall spirits of the body politique: In Merchandize, the spirits naturall; In Arts and Armes, the Animall: If [Page] either of these languish, the Body droopes: As these flourish, the Body flourishes.

CHAP. XLVIII.

TRue Religion is a setler in a State, rather then a Stickler; While shee confirmes an establisht Government, she moves in her own Spheer: But when she endeavours to alter the old, or to erect a new, she workes out of her owne Vineyard: When she keepes the Keyes, she sends showers of Milke: But when she drawes the Sword, she sayles in Seas of Bloud: Labour therefore to settle Religion in the Church; and Religion shall settle Peace in thy Land.

CHAP. XLIX.

IF thou entertaine any forraig [...]e Souldiers into thine Army let them [Page] beare thy Colours, and be at thy Pay, lest they interest their owne Prince: Auxiliary Souldiers are the most dangerous: A forraigne Prince needs no greater invitation to seize upon thy City, then when he is required to defend it.

CHAP. L.

BE cautious in undertaking a de­signe, upon the report of those that are banished their Countrey, lest thou come off with shame or losse, or both. Their end expects advantages from thy Actions, whose miseries lay hold of all opportunities, and seeke to be redrest by thy Ruine.

CHAP. LI.

IF thou endeavourest to make a Republique in a Nation where the Gentry abounds, thou shalt hardly prosper in that designe: And [Page] if thou wouldest erect a Principality in a Land, where there is much e­quality of people, thou shalt not ea­sily effect it. The way to bring the first to passe, is to weaken the Gen­try: The meanes to effect the last, is to advance and strengthen ambiti­ous, and turbulent spirits; so that being placed in the midst of them, their forces may maintaine thy pow­er; and thy favour may preserve their Ambition: Otherwise there shall be neither proportion nor continuance.

CHAP. LII.

IT is more excellent for a Prince to have a provident Eye for the preventing future mischiefes, then to have a potent Arme for the sup­pressing present evils: Mischiefes in a State are like Hectique Feavers in a body: In the beginning hard to be knowne, but easie to be cured; [Page] but, let it alone a while, it becomes more easie to be knowne, but more hard to be cured.

CHAP. LIII.

IF a Kingdome be apt to Rebelli­on, it is wisedome to preserve the Nobility and Commons at vari­ance: Where one of them is dis­contented, the danger is not great: The Commons are slow of motion, if not quickned with the Nobility; the Nobility is weake of power, if not strengthened by the Commons: Then is danger, when the Commo­nalty troubles the water, and the No­bility steps in.

CHAP. LIV.

IT is very requisite for a Prince to have an Eye that the Clergy be e­lected, and come in, either by colla­tion from him, or particular patrons, [Page] and not by the People; and that their power hold dependance upon home, and not forreign Autho­rity: It is dangerous in a Kingdome, where the Crosiars receive not their power from the Regall Sword.

CHAP. LV.

IT is a perillous weaknesse in a State, to be slow of resolution in the time of Warre: To be irresolute in determination is both the signe, and the ruine of a weake State: such affaires attend not Time: Let the wise Statesman therefore abhor de­lay, and resolve rather what to doe, then advise what to say: Slow deli­berations are symptomes, either of a faint courage, or weake Forces, or false Hearts.

CHAP. LVI.

IF a Conquerour hath subdued a country, or a city abounding with pleasures, let him be very circum­spect to keepe himselfe and his soul­diers temperate. Pleasures bring ef­feminacy; and effimenacy fore-runs ruine: such conquests, without blood or sweat, sufficiently do revenge themselves upon their intemperate conquerours.

CHAP. LVII.

IT is an infallible signe of approa­ching ruine in a Republike, when Religion is neglected, and her esta­blisht ceremonies interrupted: let therefore that Prince that would be potent, be pious; and that he may punish loosenesse the better, let him be religious: the joy of Ierusalem depends upon the peace of Sion.

CHAP. LVIII.

LEt that Prince that desires full soveraignty, temper the great­nesse of too potent a Nobility: a great and potent Nobility quickens the people, but presses their fortunes: it adds Majesty to a Monarch, but diminishes his power.

CHAP. LIX.

IT is dangerous for a Prince to use ambitious Natures, but upon ne­cessity, either for his Warres, or to be Skreens to his dangers, or to be instruments for the demolishing in­solent greatnesse: and that they may be the lesse dangerous, let him chuse them rather out of meane births then noble; and out of harsh natures, rather then plausible. And alwayes be sure to ballance them with those that are as proud as they.

CHAP. LX.

LEt Princes be very circumspect in the choyce of their Councel­lours, chusing neither by the great­nesse of the beard, nor by the smooth­nesse of the face: let him be wise, but not crafty: active, without pri­vate ends: couragious, without ma­lice: religious, without faction: se­cret without fraud; one better read in his Princes businesse, then his Na­ture: and a riddle onely to be read above.

CHAP. LXI.

IN a mixt Monarchy, if the Hie­rarchy grow too absolute, it is wisdome in a Prince, rather to depresse it then suppresse it: all alte­rations in a fundamentall Govern­ment bring apparent dangers; but too sudden alteration threatens ine­vitable [Page] ruine: when Aaron made a moulten Calfe, Moses altered not the Government, but reproved the Governour.

CHAP. LXII.

BEfore thou build a Fortresse, consider to what end: if for re­sistance against the Enemy, it is use­lesse; a valiant Army is a living For­tresse: if for suppressing the subject, it is hurtfull: it breeds Jealousies, and Jealousies beget hatred: if thou hast a strong Army to maintain it, it adds nothing to thy strength: if thy Army be weake it conduces much to thy danger: the surest For­tres [...]e is the hands of thy souldiers, and the safest Citadell is the hearts of thy subjects.

CHAP. LXIII.

IT is a Princely Alchymie, out of a necessary Warre to extract an honourable Peace, and more be­seeming the Majesty of a Prince to thirst after Peace, then conquest: blessednesse is promis'd to the Peace­maker; not to the conquerour: it is a happy State, whose Prince hath a peacefull Hand, and a Martiall Heart, able both to use Peace, and to manage Warre.

CHAP. LXIV.

IT is a dishonourable thing for a Prince to [...]unne in debt for State­service; but to pay it in the par­don of a Criminall Offence, is most dangerous. To cancell the faults of subjects, with their deserts, is not onely the symptome of a disordered Common-wealth, but also of her Ruine.

CHAP. LXV.

LEt not a Commander be too for­ward to undertake a Warre, without the person of his Prince: it is a thanklesse imploiment, where mischiefe attends upon the best suc­cesse; and where (if a Conquerour) he shall be in danger, either through his owne Ambition, or his Princes suspition.

CHAP. LXVI

IT is a great oversight in a Prince, for any respects, either Actively, or Passively to make a forreigne Kingdome strong: he that gives meanes to another to become pow­erfull, weakens himselfe, and enables him to take the advantage of his own weaknesse.

CHAP. LXVII.

VVHen the humours of the peo­ple are stirr'd by discontents, or popular griefe, it is wisdome in a Prince to give them moderate li­berty to evaporate: he that turnes the humour backe too hastily makes the wound bleed inwardly, and fil [...] the body with malignity.

CHAP. LXVIII.

IF having levyed an Army, thou findest thy selfe too weake, either through the want of men or mo­ny; the longer thou delayst to fight, the greater thy Inconvenience growes: if once thy Army falls a­s [...]nder, thou certainly loosest by thy delay: where hazarding thy fortunes betimes, thou hast the advantage of thy men, and mayst by fortune wi [...]e the day: it is lesse dishonour [Page] to bee overcome by force then by flight.

CHAP. LXIX.

IT is the part of a wise Comman­der in Warres, either Offensive or Defensive, to work a necessi­ty of fighting into the brests of his Souldiers: Necessity of action takes away the feare of the Act, and makes bold Resolution the favourite of For­tune.

CHAP. LXX.

CLemency and mildnesse is most proper for a Principality, but re­servednesse and severity for a Re­publique; but moderation in both: Excesse in the one breeds contempt: in the other, Hatred; when to sharpen the first, and when to sweeten the the last, let Time and Occasion di­rect thy judgement.

CHAP. LXXI.

IT is very requisite for a Prince that desires the continuance of Peace, in time of Peace to encourage, and re­spect his Commanders: When brave Spirits finde neglect to be the effect of quiet times, they devise all means to remove the Cause, and by sugge­sting inducements to new Warres, disturb and unsettle the old Peace, buying private honour with publique danger.

CHAP. LXXII.

BE not covetous for priority in advising thy Prince to a doubt­full Attempt, which concernes his State: if it prosper, the Glory must be his; if it faile, the dishonour will be thine: When the Spirit of a Prince is stopped in the discharge, it will re­coyle and wound the first adviser.

CHAP. LXXIII.

IF being the Commander of an ar­my, thou espiest a grosse and mani­fest error in thine Enemy, look well to thy selfe, for treachery is not farre off: Hee whom desire of victory binds too much, is apt to stumble at his owne Ruine.

CHAP. LXXIV.

IT is the height of a provident Commander not only to keep his own designes indiscoverable to his Enemy; but likewise to be studi­ous to discover his: He that can best doe the one, and nearest guesse at the other, is the next step to a conqueror. But he that failes in both, must either ascribe his Overthrow to his owne Folly, or his victory to the Hand of Fortune.

CHAP. LXXV.

IF thou be ambitious of Honour, and yet fearfull of the Canker of Honour, Envy; so behave thy self, that Opinion may be satisfied in this, that thou seekest Merit, and not [...]me; and that thou attribute [...]t thy Preferment rather to Providence, then thy own Vertue: Honour is a due debt to the deserver; and who ever envied the payment of a debt? a just advancement is a providentiall act, and who ever envied the act of Providence?

CHAP. LXXVI.

IT behoves a Prince to bee very circumspect before hee make a League; which, being made, and then broke, is the forfeiture of his Honour: He that obtaines a King­dome with the rupture of his faith, [Page] hath gain'd the Glory of a Conquest, but lost the honour of a Conquerour.

CHAP. LXXVII.

LEt States that aym at greatnesse, beware lest new Gentry multiply too fast, or grow too glorious; Where there is too great a disproportion be­twixt the Gentry and the common Subject, the one growes insolent; the other slavish: When the body of the Gentry growes too glorious for a Corslet, there the heads of the vulgar waxe too heavy for the Hel­met.

CHAP. LXXVII.

VPon the beleaguering of a city, let the Commander endeavour to take from the Defendants, all scru­ples which may invite them to a ne­cessity of defence: Whom the feare of slavery necessitates to fight, the [Page] [...] [Page] [...] [Page] boldnesse of their resolution will dis­advantage the assaylants, and diffici­litate their design: Sense of necessi­ty justifies the Warre; and they are hopefull in their armes, who have no other hope but in their armes.

CHAP. LXXIX.

IT is good for States & Princes (if they use ambitious men for their advantage) so to order things, that they be still progressive, rather then retrograde: When ambitious men finde an open passage, they are rather busie then dangerous; and if well watcht in their proceedings, they will catch themselves in their own snare, and prepare a way for their own destruction.

CHAP. LXXX.

OF all Recreations, Hunting is most proper to a Commander; [Page] by the frequency whereof he may be instructed in that necessary know­ledge of situation, with pleasure; which, by earnest experience, would be dearly purchas'd. The Chase is a faire Resemblance of a hopefull Warre, proposing to the Pursuer a flying Enemy.

CHAP. LXXXI.

EXpect the army of thy Enemy on plain and easie ground, and still avoyd mountainous and rocky places, and straight passages, to the utmost of thy power: it is not safe to pitch any where, where thy for­ces cannot be brought together: He never deserv'd the name of good Gamster, that hazards his whole Rest, upon lesse then the strength of his whole Game.

CHAP. LXXXII.

IT matters not much whether in government, thou tread the steps of severe Hannibal, or gentle Sci­pio, so thy actions be honourable, and thy life vertuous: Both in the one, and the other, there is both de­fect and danger, if not corrected, and supported by the faire Repute of some extraordinary Endowments: No matter, whether black or white, so the Steed be good.

CHAP. LXXXIII

IT is the safest way in a Martiall expedition, to commit the maine charge to one: Companions in command beget confusion in the Campe: When two able Comman­ders are joyned in equall Commissi­on, each is apt to think his own way best, and by mutuall thwarting each [Page] other, both give opportunity to the Enemy.

CHAP. LXXXIV.

IT is a high point of Providence in a Prince to observe popular Sects in their first Rise, and with [...] severe hand, to nippe them in the Budde: But being once full ag'd, it is wisdome not to oppose them with too strong a hand; lest in suppressing one, there arise two: a soft Current is soon stopped; but a strong streame resisted, breaks into many, or over­whelmes all.

CHAP. LXXXV.

IT makes very much to thy advan­tage to observe strictly the Natio­nall vertues, and vices, and humours of forrein Kingdomes, whereby the times past shall read usefull Lectures to the times present: He that would [Page] see what shall be, let him consider what hath been.

CHAP. LXXXVI.

IF, like Manlius, thou command stout and great things, bee like Manlius stout to execute great com­mands: it is a great blemish in So­veraignty when the Will roares, and the Power whispers: if thou canst not execute as freely as thou com­mandst, command no more then what thou maist as freely execute.

CHAP. LXXXVII.

IF one Prince desire to obtaine any thing of another, let him (if occa­sion will beare it) give him no time to advise: Let him endeavour to make him see a necessity of sudden resolution, and the danger either of Deniall, or Delay; Hee that gives time to resolve, gives leasure to deny, and warning to prepare.

CHAP. LXXXVIII.

LEt not thine army at the first en­counter be too prodigall in her assaults but husband her strength for a dead lift: When the enemy hath abated the fury of his first heat; let him then feel thou hast reserved thy forces for the last blow; So shall the honour he hath gained by his valour encrease the glory of thy victory: Fore-games when they prove are speediest, but after-games, if wisely play'd, are surest.

CHAP. LXXXIX.

IT is very requisite for a Prince to keep the Church alwayes in pro­portion to the State. If the Govern­ment of the one be Monarchicall, and the other Democraticall, they will agree, like Metall joyned with clay, but for a while. Durable is that [Page] State, where Aaron commands the people, and where Moses com­mands Aaron: But most happy in the continuance, where God com­mands both.

CHAP. XC.

LEt not the Covetousnesse of a Captaine purloyne to his owne use, or any way bereave his souldiers of any profit due unto their service, either in their meanes or spoyles: Such injuries (being quickn'd by their dayly necessities) are never forgot: What Souldiers earne with the hazard of their lives, (if not en­joy'd) prophesies an overthrow in the next Battell.

CHAP. XCI.

IF a Prince expect vertuous Sub­jects, let his Subjects have a ver­tuous prince; So shall he the better [Page] punish the vices of his degenerate Subjects; So shall they trulier prize vertue, and follow it, being exempli­fied in their Prince.

CHAP. XCII.

IT is the property of a wise Com­mander, to cast an eye rather upon Actions, then upon persons; and ra­ther to reward the merits of men then to read the Letters of Ladies: He that for favour, or reward, pre­ferres a worthlesse Souldier, betrayes a Kingdome, to advance a Traytor.

CHAP. XCIII.

VVHere Order and Fury are well acquainted, the Warre prospers, and Souldiers end no lesse men then they begunne: Order is quickened by Fury, and Fury is re­gulated by Order: But where Order is wanting Fury runs her own way, [Page] and being an unthrift of its owne strength, failing in the first assault, cravens; and such beginning more then men, end lesse then women.

CHAP. XCIV.

IT is the quality of a wise Com­mander, to make his Souldiers confident of his wisdome, and their own strength: if any danger be, to conceale it; if manifest, to lessen it: Let him possesse his army with the justnesse of the Warre, and with a certainty of the victory. A good cause makes a stout heart, and a strong arme. They that feare an o­verthrow, are halfe conquered.

CHAP. XCV.

IT is requisite in a Generall to min­gle love with the severity of his Discipline: they that cannot be in­duced to feare for love, will never be [Page] inforced to love for feare: Love o­pens the heart, Feare shuts it: That encourages, This compelles: And victory meets encouragement, but flees Compulsion.

CHAP. XCVI.

IT is the part of a well advised State never to entrust a weighty service, unto whom a noted injury or dis­honour hath been done; Hee can never bee zealous in performance of Service, the height of whose expectation can rather recover a lost name, then gaine a fresh ho­nour.

CHAP. XCVII.

THree wayes there be to begin a Repute, and gain dignities in a Common-wealth: The first by the vertue of glorious Parents, which, till thou degenerate too much, may [Page] raise thee upon the wings of Opini­on: The second is by associating with those, whose actions are known eminent: The third, by acting some exploit, either publique or private, which in thy hand hath proved ho­nourable. The two first may misse, being founded on Opinion: the last seldome failes, being grounded upon Evidence.

CHAP. XCVIII.

IF thou art cal'd to the Dignity of a Commander, dignify thy place by thy Commands: and that thou maist be the more perfect in com­manding others, practice upon thy selfe: Remember, thou art a servant to the publike weale, and therefore forget all private respects, either of kin or friend: Remember thou art a Champion for a Kingdome; forget therefore all private affections ei­ther of Love or Hate: He that would [Page] do his Country right, must not be too sensible of a personall wrong.

CHAP. CXIX.

IT is the part of a wise Comman­der to read Books, not so much as Men; nor men so much as Nations: He that can discerne the inclinations, conditions, and passions of a King­dome, gaines his Prince a great ad­vantage both in Peace and Warre.

CHAP. C.

ANd you most High and Mighty Princes of this lower World, who at this intricate and various game of Warre, vye Kingdomes, and winne Crownes; and by the death of your renowned Subjects, gaine the lives of your bold-hearted Enemies; Know there is a Quo Warranto, Whereto you are to give account of your Eye-glorious actions, accord­ing [Page] to the righteous rules of Sacred Justice: How warrantable it is to rend imperiall Crownes from off the Soveraign heads of their too weak possessours; or to snatch Scepters from out the conquer'd hand of hea­ven-anointed Majesty, and by your vast ambitions still to enlarge your large Dominions, with Kingdomes [...]avisht from their naturall Princes, judge you. O let your brave designs, and well-weighed actions, be as just as ye are glorious; and consider, that all your Warres, whose ends are not to defend your own Possessions, or to recover your dispossessions [...]a [...]e but Princely injuries, which none but heaven can right. But where neces­sity strikes up her hard Alarmes, or wrong'd Religion, beats her zealous Marches, Go on, and prosper, and let both Swords and Stratagems pro­claim a victory, whose noys'd re­nown may fill the world with your eternall Glory.

CHAP. I.

A Promise is a child of the understanding and the will: the under­standing begets it, the will brings it forth: he that performes it, delivers the mo­ther: he that breakes it, murthers the child. If he be begotten in the absence of the understanding, it is a Bastard; but the child must be kept. If thou mistrust thy understanding, promise not; if thou hast promised, break it not: it is better to maintain a Bastard then to murther a child.

CHAP. II.

CHarity is a naked child, giving hony to a Bee without wings: naked, because excuselesse and sim­ple; a child, because tender and growing: giving hony, because ho­ny is pleasant and comfortable: to a Bee, because a Bee is laborious and deserving; without wings, because helplesse, and wanting. If thou de­niest to such, thou killest a Bee; If thou giv'st to other then such, thou preserv'st a Drone.

CHAP. III.

BEfore thy undertaking of any designe, weigh the glory of thy action with the danger of the at­tempt: if the glory outweigh the danger, it is cowardize to neglect it: if the danger exceed the glory, it is rashnesse to attempt it: if the Balan­ces [Page] stand poiz'd, let thy owne Ge­nius cast them.

CHAP. IV.

VVOuldest thou know the lawfulnesse of the action which thou desirest to undertak? let thy devotion recommend it to divine blessing: if it be lawfull, thou shalt perceive thy heart encouraged by thy prayer: if unlawfull, thou shalt finde thy prayer discourag'd by thy heart. That action is not warranta­ble, which either blushes to begge a blessing, or having succeeded, dares not present thanksgiving.

CHAP. V.

IF evill men speake good, or good men evill of thy conversation, ex­amen all thy actions, and suspect thy selfe. But if evill men speake evill of thee, hold it as thy honour, and [Page] by way of thankefulnesse, love them, but upon condition, that they conti­nue to hate thee.

CHAP. VI.

IF thou hope to please all, thy hopes are vaine; if thou feare to displease some, thy feares are idle. The way to please thy selfe is not to displease the best; and the way to displease the best, is to please the most: if thou canst fashion thy selfe to please all, thou shalt displease him that is All in All.

CHAP. VII.

IF thou neglectest thy love to thy neighbour, in vain thou professest thy love to God: for by thy love to God, the love to thy neighbour is begotten, and by the love to thy neighbour, thy love to God is nou­risht.

CHAP. VIII.

THy ignorance in unrevealed Mysteries, is the mother of a sa­ving Faith; and thy understanding in revealed Truths, is the mother of a sacred Knowledge: understand not therefore that thou maist believe, but beleeve that thou maist under­stand: understanding is the wages of a lively Faith, and Faith is the re­ward of an humble ignorance.

CHAP. IX.

PRide is the ape of charity; in show, not much unlike; but somewhat fuller of action. In seek­ing the one, take heed thou light not upon the other: they are two Pa­rallels; never but a [...]under: charity feeds the poore, so does pride: cha­rity builds an Hospitall, so does pride: in this they differ: charity gives her [Page] glory to God; pride takes her glory from man.

CHAP. X.

HAst thou lost thy money, and dost thou mourne? another lost it before thou-hadst it; be not trou­bled: perchance if thou hadst not lost it now, it had lost thee for ever: thinke therefore what thou rather hast escaped then lost: perhaps thou hadst not been so much thy own, had not thy money beene so little thine.

CHAP. XI.

FLatter not thy selfe in thy faith to God, if thou wantst charity for thy neighbour; and thinke not thou hast charity for thy neighbour, if thou wantest faith to God; where they are not both together, they are both wanting; they are both dead, if once divided.

CHAP. XII.

BE not too [...]low in the breaking of a sinfull custome: a quick couragious resolution is better then a graduall deliberation: in such a combate, he is the bravest souldier that layes about him without feare or wit. Wit pleades; feare dishear­tens; he that would kill Hydra, had better strike off one necke then five heads: fell the Tree, and the Bran­ches are soone cut off.

CHAP. XIII.

BE carefull rather of what thou dost, then of what thou hast: for what thou hast is none of thine, and will leave thee at thy death, or thou the pleasure of it, in thy sickenesse. But what thou dost, is thine, and will follow thee to thy grave, and plead for thee or against thee at thy Resurrection.

CHAP. XIV

IF thou enjoyest not the God of love, thou canst not obtaine the love of God, neither untill then canst thou enjoy a desire to love God, nor relish the love of God: thy love to God is nothing but a faint re­flection of Gods love to thee: till he please to love thee, thy love can ne­ver please him.

CHAP. XV.

LEt not thy fancy be guided by thine eye; nor let thy will be go­verned by thy fancy: thine eye may be deceived in her object, and thy fancy may be deluded in her subject: let thy understanding moderate be­tweene thine eye, and thy fancy; and let thy judgement arbitrate between thy fancy and thy will; so shall thy fancy apprehend what is true: so [Page] shall thy will elect what is good.

CHAP. XVI.

ENdeavour to subdue as well thy irascible, as thy concupiscible affe­ctions: to endure injuries with a brave minde, is one halfe of the conquest; and to abstaine from plea­sing evils with a couragious spirit is the other: the summe of all huma­nity, and height of morall perfecti­on, is Bear, and Forbear.

CHAP. XVII.

IF thou desire not to be too poore, desire not to be too rich: He is rich, not that possesses much, but he that covets no more: and he is poore, not that enjoyes little, but he that wants too much: the conten­ted minde, wants nothing which it hath not: the covetous mind wants not onely what it hath not, but like­wise what it hath.

CHAP. XVIII.

THe outward senses are the com­mon Cinque-ports where every subject lands towards the understan­ding. The eare heares a confused noyse, and presents it to the com­mon sense. The common sense di­stinguishes the severall sounds, and conveys it to the fancy: the fancy wildly discants on it: the understāding (whose object is truth) apprehen­ding it to be Musicke, commends it to the judgement. The judgement severally and joyntly examines it, and recommends it to the will: the will (whose object is good) approves it, or dislikes it; and the memory re­cords it, And so in the other senses according to their subjects Observe this progresse, and thou shalt easily find where the defect of every acti­on lyes.

CHAP. XIX.

THe way to subject all things to thy selfe, is to subject thy selfe to Reason: thou shalt govern many, if Reason governe thee: wouldst thou be crowned the Monarch of a little world? command thy selfe.

CHAP. XX.

THough thou givest all thou hast for charity sake, and yet retainest a secret desire of keeping it for thy owne sake, thou rather leavest it then forsakest it: He that hath relinquisht all things, and not himselfe, hath for­saken nothiug; he that sets not his heart on what he possesses, forsaketh all things, though he keepe his pos­sessions.

CAAP. XXI.

SEarch into thy selfe before thou accept the ceremony of honour: if thou art a Palace, honour (like the Sun-beames) will make thee more glorious: if thou art a Dung­hill, the Sun may shine upon thee, but not sweeten thee. Thy Prince may give thee honour, but not make the honourable.

CHAP. XXII.

EVery man is a King in his owne Kingdome. [...]f Reason command, and passion obey, his government speakes a good King: if thine inor­dinate affection rules, it shews a proud Rebell; which; if thou destroy not, will depose thee: there is no meane betweene the death of a Re­bell, and the life of a Prince.

CHAP. XXIII.

A Vow, a promise, and a resoluti­on, have all one object, onely differ in respect of the persons to whom they are made; the first is be­tweene God and man. The second, betweene man and man; the third, between man and his owne soule; they all bind, if the object be law­full, to necessity of performance: if unlawfull, to the necessity of sinne: they all take thee prisoner: if the ob­ject be lawfull, thy performance hath redeem'd thee; if unlawfull, blood and teares must ransome thee.

CHAP. XXIV.

IF thou hast any businesse of Con­sequence in agitation, let thy Care be reasonable, and seasonable: con­tinuall standing bent weakens the Bow: too hasty drawing breaks it. [Page] Put off thy cares with thy cloathes: so shall thy Rest strengthen thy la­bour; and so shall thy labour sweeten thy Rest.

CHAP. XXV.

VVHen thy inordinate affecti­ons do flame towards tran­sitory happinesse, quench them thus: thinke with thy selfe; if my Prince should give me what honour he hath to bestow, or bestow on me what wealth he hath to give, it could not stay with me, because it is transitory; nor I with it, because I am mortall: then revise thy affections; and weigh them with their object, and thou wilt either confesse thy folly, or make a wiser choice.

CHAP. XXVI.

VVIth three sorts of men enter no serious friendship: the [...]ngratefull man; the Multiloquious [Page] man; the Coward: the first cannot prize thy favours; the second can­not keep thy Counsell; the third dare not vindicate thy Honour.

CHAP. XXVII.

IF thou desire the time should not passe too fast, use not too much pastime: thy life in Jollity blazes like a Tapour in the wind: the blast of honour wasts it, the heat of plea­sure melts it; if thou labour in a painfull calling, thou shalt be lesse sensible of the flux of Time, and sweetlier satisfied at the time of Death.

CHAP. XXVIII.

GGd is Alpha and Omega, in the great world; endeavour to make him so in the little world; make him thy evening Epilogue, and thy morning Prologue; practice to make [Page] him thy last thought at night when thou sleepest; and thy first thought in the morning when thou awakest: so shall thy fancy be sanctified in the night, and thy understanding recti­fied in the day; so shall thy rest be peacefull, thy labours prosperous, thy life pious, and thy death glorious.

CHAP. XXIX.

BE very circumspect in the choise of thy company. In the society of thine equals thou shalt enjoy more pleasure; in the society of thy superiours thou shalt find more pro­fit: to be the best in the company, is the way to grow worse: the best meanes to grow better, is to be the worst there.

CHAP. XXX.

THinke of God (especially in thy devotion) in the abstract, rather [Page] then the concrete: if thou conceive him good, thy finite thoughts are rea­dy to terminate that good in a con­ceiv'd subject; if thou thinke him great, thy bounded conceipt is apt to cast him into a comprehensible fi­gure: conceive him therefore, a dif­fused goodnesse without quality, and represent him an incomprehensible greatnesse without quantity.

CHAP. XXXI.

IF thou and true Religion be not as yet met; or met, unknowne; by these markes thou shalt discover it. First, it is a Religion that takes no pleasure in the expence of blood. Se­condly, it is a Religion whose Te­nents crosse not the booke of Truth. Thirdly, it is a Religion, that takes most from the creature, and gives most to the creatour: if such a one thou meet with, assure thy selfe it is the right, and therefore professe it in [Page] Life, and protect it to thy Death.

CHAP. XXXII.

LEt anothers passion be a lecture to thy reason, and let the Ship-wracke of his understanding be a Seamarke to thy passion: so shalt thou gaine strength out of his weak­nesse; safety out of his danger; and raise thy selfe a building out of his ruines.

CHAP. XXXIII.

IN the height of thy prosperity ex­pect adversity, but feare it not; if it come not, thou art the more sweetly possest of the happinesse thou hast, and the more strongly confirmed; if it come, thou art the more gently dispossest of the happinesse thou hadst, and the more firmely prepa­red.

CHAP. XXXIV.

TO tremble at the sight of thy sinne, makes thy faith the lesse apt to tremble: the Devils beleeve, and tremble, because they tremble at what they beleeve; their beliefe brings trembling: thy trembling brings beliefe.

CHAP. XXXV.

AUthology is the way to Theo­logy: untill thou seest thy selfe empty, thou wilt not desire to be fil'd: he can never truly relish the sweet­nesse of Gods mercy, that never tasted the bit [...]ernesse of his owne Misery.

CHAP. XXXVI.

IS any outward affliction fallen up­on thee, by a temporary losse? ad­vise [Page] with thy selfe, whether it be recoverable, or not: if it be, use all such lawfull and speedy meanes (the violence and unseasonablenesse whereof may not disadvantage thee in the pursuit) to recover it; if not recoverable, endure with patience what thou canst not recure with paines: he that carnally afflicts his soul for the losse of a transitory good, casts away the kirnell, because he hath lost the shell.

CHAP. XXXVII.

NAturall anger glances into the breasts of wisemen, but rests in the bosome of fooles: in them, it is infirmity; in these, a sinne: there is a naturall anger; and there is a spirituall anger; the common ob­ject of that, is the person; of this, his vice: he that is alwayes angry with his sinne, shall seldome sinne in his anger.

CHAP. XXXVIII

IF any hard affliction hath surpri­zed thee, cast one eye upon the hand that sent it; and the other, up­on the sin that brought it; if thou thankefully receive the message, he that sent it will discharge the mes­senger.

CHAP. XXXIX.

ALl passions are good or bad, ac­cording to their objects: where the object is absolutely good, there the greatest passion is too little: where absolutly evill, there the least passion is too much: where indiffe­rent, there a little is enough.

CHAP. XL.

WHen thou dost evil that good may come thereby, the evill [Page] is surely thine: if good should hap­pen to ensue upon the evill which thou hast done; the good proceeds from God; if therefore thou doe e­vill, thereby to occasionate a good, thou la [...]t a bad foundation for a good building; and [...]ervest the Devill that God may serve thee: where the end of evill is good in the intention, there the end of that good is evill in the extention.

CHAP. XLI.

BE as farre from desiring the po­pular love, as fearefull to de­serve the popular hate: ruine dwels in both: the one will hug thee to death; the other will crush thee to destruction: to escape the first, be not ambitious; to avoid the second, be not seditious.

CHAP. XLII.

VVHen thou seest misery in thy brothers face, let him see mercy in thine eye; the more the oyle of mercy is powr'd on him by thy pity, the more the oyle in thy Cruse shall be encreased by thy Piety.

CHAP. XLIII.

REade not bookes alone, but men, and amongst them chiefly thy selfe: if thou find any thing questi­onable there, use the Commentary of a severe friend, rather then the glosse of a sweet-lipt flatterer: there is more profit in a distastfull truth, then deceitfull sweetnesse.

CHAP. XLIV.

IF the opinion of thy worth in­vite any to the desire of thy ac­quaintance, yeeld him a respect sutable to his quality: too great a re­servation will expose thee to the sentence of Pride; too easie accesse will condemne thee to the censure of Folly: things, too hardly endea­vour'd, discourage the seeker: too ea­sily obtain'd disparage the thing sought for: too easily got, is lowly priz'd, and quickly lost,

CHAP. XLV.

VVHen conveniency of time hath ripen'd your acquain­tance, be cautious what thou say'st, and courteous in what thou dost: ob­serve his inclination: if thou find him weight, make him thine owne, and lodge him in a faithfull bosome: be not rashly exceptio [...]s, nor rudely fa­miliar: [Page] the one will breed conten­tion; the other contempt.

CHAP. XLVI.

VVHen Passion is grounded upon Fancie, it is common­ly but of short continuance: Where the foundation is unstable, there the building is not lasting; He that will be angry for any Cause, will be an­gry for no Cause; and when the un­derstanding perceives the cause vain, then the judgement proclaimes the the effect voyd.

CHAP. XLVII.

IF thou desire to purchase Honour with thy wealth; consider first how that wealth became thine: if thy labour got it, let thy wisdome keep it: if Oppression found it, let Repentance restore it: if thy parent: left it, let thy vertues deserve it: [Page] let thy vertues deserve it: So shall thy honour be safer, better, and chea­per.

CHAP. XLVIII.

SInne is a Basitiske whose eyes are full of Venome, if the eye of thy soule see her first, it reflects her own poyson and kills her: if she see thy soule, unseen, or seen too late, with her poyson, she kills thee: Since therefore thou canst not escape thy Sinne, let not thy Sinne escape thy observation.

CHAP. XLIX.

IF thou expect'st to rise by the means of Him whom thy Fathers greatnesse rais'd from his service to Court preferment, thou wilt be de­ceiv'd: For the more in esteem thou art, the more sensible is He of what he was, whose former servitude will be Chronicled by thy advancement, [Page] and glory obscured by thy greatnes: However he will conceive it a dead service, which may be interpreted by thee, as a merited Reward, rather then a meritorious benefit.

CHAP. L.

TRust not to the promise of a common swearer, for he that dare sin against his God, for neither profit nor pleasure, will trespasse a­gainst thee for his own advantage. He that dare break the precepts of his Father, will easily be perswaded to violate the promise unto his Bro­ther.

CHAP. LI.

LEt the greatest part of the newes thou hearest be the least part of what thou beleevest, lest the grea­test part of what thou beleevest be the least part of what is true. Where lies are easily admitted, the Father [Page] of lies will not easily be excluded.

CHAP. LII.

DEliberate long, before thou con­secrate a Friend; and when thy impartiall judgement concludes him worthy of thy bosome, receive him joyfully, and entertaine him wisely: impart thy secrets boldly, and min­gle thy thoughts with his: He is thy very selfe; and use him so: if thou firmly think him Faithfull, thou mak'st him so.

CHAP. LIII.

AS there is no worldly gain, with­out some losse, so there is no worldly losse without some gaine. If thou hast lost thy wealth, thou hast lost some trouble with it: if thou art degraded from thy Honour thou art likewise freed from the stroke of en­vie; if sicknesse hath blurr'd thy beau­ty, [Page] it hath deliver'd thee from pride, Set the allowance against the losse, and thou shalt find no losse great; He loses little or nothing, that reserves himselfe.

CHAP. LIV.

IF thou desire to take the best ad­vantage of thy selfe (especially in matters where the Fancy is most im­ploy'd) keep temperate diet, use mo­derate exercise, observe seasonable, and set houres for Rest; Let the end of thy first sleep raise thee from thy Repose: Then hath thy Body the best temper; Then hath thy Soule the least incumberance: Then no noyse shall disturbe thy Eare; No ob­ject shall divert thine Eye: Then, if thy sprightly Fancie transport thee not beyond the common pitch, and shew thee not the Magazin of high invention, return thee to thy wanton Bed, and there conclude thy selfe [Page] more fit to wear thy Mistresses Fa­vour, then Apolloes Bayes.

CHAP. LV.

IF thou art rich strive to command thy mony, lest she command thee: if thou know how to use her, she is thy Servant: if not, thou art her Slave.

CHAP. LVI.

BRing thy daughter a husband of her own Religion, and of no he­reditary disease; Let his wisdome outweigh his wealth: Let his paren­tage excell his person, and let his yeares exceed hers: Let thy prayers recommend the rest to providence: if he prove, thou hast found a Sonne: if not, thou hast lost a Daughter.

CHAP. LVII.

SO use Prosperity, that Adversity may not abuse thee: if in the one, [Page] Security admits no feares; in the o­ther, Despaire will afford no hopes: He that in Prosperity can foretell a danger, can in adversity foresee de­liverance.

CHAP. LVIII.

IF thy faith have no doubts, thou hast just cause to doubt thy faith; and if thy doubts have no hope, thou hast just reason to feare despair; When therefore thy doubts shal exer­cise thy faith, keep thy hopes firme to qualifie thy doubts; So shall thy Faith be secured from doubts: So shall thy doubts be preserved from despaire.

CHAP. LIX.

IF thou desire to be truly valiant, feare to doe any injury: He that feares not to doe evill, is alwayes afraid to suffer evill: He that never feares is desperate: And he that fears alwayes, is a Goward: He is the true valiant man, that dares nothing but [Page] what he may, and feares nothing but what he ought.

CHAP. LX.

ANger may repast with thee for an houre, but not repose for a night: The continuance of Anger is Hatred, the continuance of Hatred turns Malice. That anger is not warrantable, which hath seen two Sunnes.

CHAP. LXI

IF thou stand guilty of oppression, or wrongfully possest of anothers Right; see, thou make Restituti­on before thou givest an Almes: if otherwise, what art thou but a Thief, and makest God thy Receiver?

CHAP. LXII.

VVHen thou pray'st for spiritu­all Graces let thy prayer be [Page] absolute; When, for temporall Bles­sings, adde a Clause of Gods pleasure: in both, with Faith, and Humiliati­on: So shalt thou undoubtedly re­ceive what thou desirest, or more, or better; Never prayer rightly made, was made unheard, or heard, ungran­ted.

CHAP. LXIII.

HEe that gives all, though but lit­tle, gives much; because God looks not to the quantity of the Gift, but to the quality of the Givers: He that desires to give more then he can, hath equall'd his Gift to his desire, and hath given more then he hath.

CHAP. LXIV.

BEe not too greedy in desiring Riches, nor too eager in seek­ing them: nor too covetous in keep­ing them; nor too passionate in losing them: the first will possesse thy soul [Page] of discontent; The second will dis­possesse thy body of Rest; The third will possesse thy wealth of thee; The last will dispossesse thee of thy selfe: He that is too violent in the concu­piscible; will be as violent in the ira­scible.

CHAP. LXV.

BEe not too rash in the breaking of an inconvenient custome: As it was gotten, so leave it by degrees. Danger attends upon too sudden Al­terations: He that pulls down a bad building by the great, may be ruin'd by the fall: But he that takes it down Brick by Brick, may live to build a better.

CHAP. LXVI.

IF thou desire that inestimable Grace of saving Faith, detest that insatiable vice of damnable Co­vetousnesse: it is impossible, one heart (though never so double) should [Page] lodge both: Faith possesses thee of what thou hast not; Covetousnesse dispossesses thee of what thou hast: Thou canst not serve God, unlesse Mammon serve thee.

CHAP. LXVII.

BEware of him that is slow to Anger: Anger when it is long in comming, is the stronger when it comes, and the longer kept. Abused patience turns to fury: When Fancy is the ground of passion, that under­standing which composes the Fancy qualifies the passion; But when judgement is the ground the Memo­ry is the Recorder.

CHAP. LXVIII.

HEe that professes himselfe thy open enemy, armes thee against the evill he meanes thee, but he that dissembles himself thy secret Friend, [Page] strikes beyond Caution, and wounds above Cure: From the first, thou maist deliver thy selfe: From the last, good Lord deliver thee.

CHAP. LXIX.

IF thou hast wrong'd thy brother in thought, reconcile thee to him in thought; if thou hast offended him in words, let thy reconciliation be in words: if thou hast trespassed against him in deeds, by deeds be re­conciled to him: That Reconciliati­on is most kindly which is most in kind.

CHAP. LXX.

NOt to give to the poor is to take from him: Not to feed the hun­gry, if thou hast it, is the utmost of thy power to kill him: That there­fore thou maist avoid both Sacriledg and Murther, Be Charitable.

CHAP. LXXI.

SO often as thou remembrest thy sinnes without Griefe, so often thou repeatest those sinnes for not grieving: He that will not mourne for the Evill which he hath do [...]e, gives earnest for the Evill he meanes to doe; Nothing can asswage that fire which Sinne hath made, but on­ly that Water which Repentance hath drawne.

CHAP. LXXII.

LOok well before thou leap into the chaire of Honour: The high­er thou climbest the lower thou fal­lest: if Vertue preferre thee, Vertue will preserve thee: if Gold or Favour advance thee, thy Honour is pinn'd upon the wheele of Fortune: When the wheele shall turne, thy Honour falls, and thou remain'st an everlast­ing [Page] Monument of thy own ambitious folly.

CHAP. LXXIII.

VVEe are born with our tem­ptations: Nature sometimes presses us to evill, sometimes pro­vokes us unto good; if therefore thou givest her more then her due, thou nourishest an enemy; if lesse then is sufficient, thou destroyest a friend: Moderation will prevent both.

CHAP. LXXIV.

IF thou scorne not to serve Luxu­ry in thy Youth, Chastity will scorne thy service in thy Age; and that the Will of thy green yeares thought no Vice in the acting, the necessity of thy gray haires makes no Vertue, in the forbearing: Where there is no Conflict, there can be no Conquest; where there is no Con­quest, there is no Crowne.

CHAP. LXXV.

THou didst nothing towards thy own Creation, for thou wert created for thy Creators glory; Thou must do something towards thy own Redemption, for thou wert redee­med for thy own good: He that made thee without thee, will not save thee without thee.

CHAP. LXXVI.

WHen thy tongue and heart agree not in confession, that confession is not agreeable to Gods pleasure: He that confesses with his tongue, and wants confession in his heart, is either a vaine man, or an Hy­pocrite: He that hath confession in his heart, and wants it in his tongue, is either a proud man, or a timerous.

CHAP. LXXVII.

GOld is Caesars Treasure, Man is Gods: Thy Gold hath Caesars image, and thou hast Gods; Give therefore those things unto Caesar which are Caesars; and unto God, which are Gods.

CHAP. LXXVIII.

IN the Commission of evill, feare no man so much as thy own selfe: Another is but one witnesse against thee: Thou art a thousand: Another thou maist avoid, but thy selfe thou [...] not; Wickednesse is its owne punishment.

CHAP. LXXIX.

IN thy Apparell avoyd Singularity, Pro [...]usenesse and Gaudinesse; Be not too early in the fashion; nor too [Page] late: Decency is the halfe way be­tween Affectation and Neglect: The Body is the shell of the Soule; Appa­rell is the Huske of that Shell; The Huske often tels you what the Kir­nell is.

CHAP. LXXX.

LEt thy recreation be manly, mo­derate, seasonable, lawfull; if thy life be Sedentary, more tending to the exercise of thy Body; if active, more to the refreshing of thy mind: The use of Recreation is to streng­then thy Labour, and sweeten thy Rest.

CHAP. LXXXI.

BEe not censorious, for thou know'st not whom thou judg­est; it is a more dextrous errour to speak well of an evill man, then ill of a good man. And safer for thy judgement to be missed by sim­ple Charity, then uncharitable Wis­dome: He may taxe others with pri­viledge, [Page] that hath not in himselfe, what others may taxe.

CHAP. LXXXII.

TAke heed of that Honour which thy wealth hath purchased thee, for it is neither lasting, nor thine own. What money creates, money preserves: if thy wealth decayes, thy Honour dyes; it is but a slippery hap­pinesse which [...]ortunes can give and Frowns can take; and not worth the owning which a nights Fire can melt, or a rough Sea can drown.

CHAP. LXXXIII.

IF thou canst desire any thing not to be repented of, thou art in a fair way to Happinesse; if thou hast at­tain'd it, thou art at thy wayes end; He is not happy who hath all that he desires, but that desires nothing but what is good; if thou canst not [Page] doe what thou need not repent, yet endeavour to repent what thy neces­sity hath done.

CHAP. LXXXIV.

SPend a hundred yeares in Earths best pleasures; and after that, a hundred more; to which being spent, adde a thousand; and to that, tenne thousand more; the last shall as sure­ly end, as the first are ended, and all shall be swallowed with Eternity: He that is born to day, is not sure to live a day; He that hath lived the lon­gest, is but as he that was born ye­sterday: The Happinesse of the one is, That he hath liv'd; the Happinesse of the other is, That he may live; and the lot of both is, That they must dye: it is no happinesse to live long, nor unhappinesse to dye soon: Happy is hee that hath liv'd long enough, to dye well.

CHAP. LXXXV.

BE carefull to whom thou givest, and how: He that gives him that deserves not, loses his gift, and be­trayes the giver. He that conferres his gift upon a worthy receiver, makes many debtors, and by giving, receives. He that gives for his owne ends, makes his gift a bribe, and the recei­ver a prisoner: He that gives often, [...]eaches requittance to the receiver, and discovers a crafty confidence in the giver.

CHAP. LXXXVI.

HAth any wronged thee? Be bravely reveng'd: Sleight it, and the work's begun; Forgive it, and 'tis finisht: He is below himselfe that is not above an injury.

CHAP. LXXXVII.

LEt not thy passion miscall thy Childe, lest thou prophesie his fortunes: Let not thy tongue curse him, lest thy curse returne from whence it came: Curses sent in the roome of blessings are driven back with a double vengeance.

CHAP. LXXXVIII.

IN all the Ceremonies of the Church which remaine indiffe­rent, doe according to the con­stitution of that Church where thou art: The God of Order and Uni­ty, who created both the Soul and the Body, expects Vnity in the one, and Order in both.

CHAP. LXXXIX.

LEt thy religious Fast be a volun­tary abstinence, no [...] so much [Page] from Flesh, as Fleshly thoughts: God is pleased with that Fast which gives to another, what thou deniest to thy selfe; and when the afflicting of thy own Body, is the repairing of thy Brothers. He fasts truly that abstains sadly, grieves really, gives cheerful­ly, and forgives charitably.

CHAP. XC.

IN the hearing of Mysteries keep thy tongue quiet: five words cost Zacharias forty weeks silence: In such heights, convert thy Questions into Wonders; and let this suffice thee, The Reason of the Deed, is the power of the Doer.

CHAP. XCI.

DEride not him whom the looser world cals Puritane, lest thou offend a little one: if he be an Hypo­crite, God, that knowes him, will [Page] reward him; if zealous, that God that loves him, will revenge him: if he be good, he is good to Gods Glo­ry: if evill, let him be evill at his own charges: He that judges, shall bee judged.

CHAP. XCII.

SO long as thou art ignorant, be not asham'd to learn: He that is so fondly modest, not to acknow­ledge his own defects of knowledge, shall in time, be so fouly impudent to justifie his own ignorance: igno­rance is the greatest of all infirmities; and, justified, the chiefest of all Fol­lies.

CHAP. XCIII.

IF thou be a Servant, deal just by thy Master, as thou desirest thy Ser­vant should deale with thee: Where thou art commanded, be obedient; where, not commanded, be provi­dent: [Page] Let diligence be thy Credit; Let faithfulnesse be thy crowne: Let thy Masters credit be thy care, and let his welfare be thy content: Let thine Eye be single, and thy heart, humble: Be Sober, that thou maist be circum­spect: He that in Sobriety is not his owne man, being drunk, whose is he? Be neither contentious, nor Las­civious: The one shewes a turbulent Heart; The other an idle Brain. A good Servant is a great Master.

CHAP. CXIV.

LEt the Foundation of thy Affe­ction be Vertue, then make the Building as rich, and as glorious as thou canst: if the Foundation bee Beauty, or Wealth, and the building Vertue, the Foundation is too weak for the Building; and it will fall: Hap­py is he, the Pallace of whose affe­ction is founded upon Vertue, wal'd with Riches, glaz'd with Beauty, and Roof'd with Honour.

CHAP. XCV.

IF thy mother be a widow, give her double honour, who now acts the part of a double Parent. Re­member her nine mone [...]hs burthen, and her tenth moneths travell: for­get not her indulgence, when thou didst hang upon her tender breast. Call to minde her prayers for thee before thou cam'st into the world; and her cares for thee when thou wert come into the world. Remem­ber her secret Groans, her affectio­nate teares, her broken slumbers, her dayly feares, her nightly frights. Re­lieve her wants; cover her imper­fections; comfort her age: and the widowes husband, will be the Or­phans Father.

CHAP. XCVI.

AS thou desirest the love of God & man, beware of Pride: it is a tumor in thy minde that breakes and poysons all thy actions; it is a worm in thy treasure which eates and ru­ines thy estate: it loves no man; is be­loved of no man; it disparages ver­tue in another by detraction; it dis­rewards goodnesse in it selfe, by vain glory: the friend of the flatterer, the mother of envy, the nurse of fury, the baud of luxury, the sinne of de­vils, and the devill in mankinde: it hates superiours, it scornes inferi­ours, it owns no equals: in short, till thou hate it, God hates thee.

[...]HAP. XCVII.

SO behave thy selfe among thy children, that they may love and honour thy presence: be not too [Page] fond, lest they fear thee not: be not too bitter, lest they feare thee too much; too much familiarity will em­bolden them; too little countenance will discourage them: so carry thy selfe, that they may rather feare thy displeasure, then thy correction; when thou reprov'st them, do [...] it in season; when thou correct'st them, do it not in passion: as a wise child makes a happy father, so a wise fa­ther makes a happy child.

CHAP. XCVIII,

VVHen thy hand hath done a good act, aske thy heart if it be well done: the matter of a good action is the deed done; the forme of a good action is the manner of the doing: in the first, another hath the comfort, and thou the glory; in the other, thou hast the comfort, and God the glory: that deed is ill done wherein God is no sharer.

CHAP. XCIX.

VVOuld'st thou purchase Heaven? advise not with thy owne ability. The pr [...]ze of Heaeen is what thou hast; examine not what thou hast, but what thou art: give thy selfe, and thou hast bought it: if thy own vile­nesse be thy feares, offer thy selfe and thou art precious.

CHAP: C.

THe Birds of the aire dye to sustaine thee; the Beasts of the field dy to nourish thee; the Fishes of the Sea dye to feed thee. Our sto­macks are their common Sepulcher. Good God! with how many deaths are our poor lives patcht up! How full of death is the miserable life of momentary man!

CHAP. I.

IF thou take paines in what is good, the paines vanish, the good remains: If thou take plea­sure in what is evil, the evill remaines, and the pleas [...]e vanishes: what art thou the worse for paines, or the better for pleasure, when both are past?

CHAP. II.

IF thy fancy, and judgement have agreed in the choice of a fit wife, [Page] be not too fond, lest she surfeit, nor too peevish, lest she languish: love so, that thou mayst be fear'd; rule so, that thou mayst be honour'd: be not too diffident, lest thou teach her to de­ceive thee, nor too suspicious, lest thou teach her to abuse thee: if thou see a fault, let thy love hide it; if she continue it, let thy wisdome reprove it: reprove her not openly, lest she grow bold: rebuke her not taunting­ly, lest she grow spitefull: proclaim not her beauty, lest she grow proud: hoast not her wisedome, lest thou be thought foolish; shew her not thy imperfections, lest she disdaine thee: pry not into her Dairy, lest she des­prise thee: prophane not her eares with loose communication, lest thou defile the sanctuary of her modesty? an understanding husband, makes a discreet wife; and she, a happy hus­band.

CHAP. III.

WRinckle not thy face with too much laughter, lest thou become ridiculous; neither wanton thy heart with too much mirth, lest thou become vaine: the suburbs of folly is vaine mirth, and profusenesse of laughter, is the City of fooles.

CHAP. IV.

LEt thy tongue take counsell of one eye, rather then of two ears; let the newes thou reportest be ra­ther stale then false, lest thou be branded with the name of lyer. It is an intolerable dishonour to be that which onely to be call'd so, is thought worthy of a Stabbe.

CHAP. V.

LEt thy discourse be such, as thy judgement may maintaine, and thy company may deserve. In neglecting this, thou losest thy words; in not observing the other, thou losest thy selfe. Give wash to swine, and wort to men; so shalt thou husband thy gifts to the advan­tage of thy selfe, and shape thy dis­course to the advancement of thy hearer.

CHAP. VI.

DOst thou roar under the Tor­ments of a Tyrant? weigh them with the sufferance of thy S [...] ­viour, and they are no plague. Dost thou rage under the Bondage of a raving Conscience? compare it to thy Saviours passion, and it is no paine Have the tortures of Hell ta­ken [Page] hold of thy dispairing soule? compare it to thy Saviours torments, and it is no punishment: what sense unequally compares, let faith enter­changeably apply; and thy pleasures have no comparison. Thy sinnes are the Authors of his sufferings; and his hell is the price of thy heaven.

CHAP. VII.

ARt thou banisht from thy owne Country? thanke thy owne folly: hadst thou cho­sen a right home, thou hadst been no Exul: hadst thou commanded thy owne Kingdome, all Kingdomes had been thy owne: the foole is banisht in his owne Country; the wiseman is in his owne Country, though ba­nisht: the foole wanders the wise­man travels.

CHAP. VIII.

IN seeking vertue, if thou find po­verty, be not ashamed: the fault [Page] is none of thine. Thy honour, or di­shonour is purchased by thy owne actions. Though vertue give a rag­ged livery, she gives a golden Cog­nizance: If her service make thee poore, blush not. Thy poverty may disadvantage thee, but not dishonour thee.

CHAP. IX.

GAze not on Beauty too much, lest it blast thee: nor too long, lest it blind thee; nor too near, lest it burne thee: if thou like it, it de­ceives thee; if thou love it, it disturbs thee; if thou lust after it, it destroies thee: if vertue accompany it, it is the hearts paradise; if vice associate it, it is the soules purgatory: it is the wisemans Bonefire, and the fooles Furnace.

CHAP. X.

IF thou wouldst have a good ser­vant, let thy servant find a wise master: let his food, rest, and wages be seasonable: let his labour, recrea­tions, and attendance depend upon thy pleasure: be not angry with him too long, lest he thinke thee malici­ous; nor too soone, lest he [...]onceive thee rash; nor too often, lest he count thee humorous. Be not too fierce lest he love thee not; nor too remisse, lest he feare thee not; nor too familiar, lest he prize thee not. In briefe, whil'st thou giv'st him the liberty of a servant, beware thou losest not the Majesty of a Master.

CHAP. XI.

IF thou desire to be chast in Wed­locke, keepe thy selfe chast before thou wedd'st: he that hath knowne [Page] pleasure unlawf [...]lly, will hardly be restrained from unlawfull pleasure. One woman was created for one man. He that straies beyond the li­mits of liberty, is brought into the verge of Slavery. Where one is e­nough, two is too many, and three is too few.

CHAP. XII.

IF thou would'st be justified ac­knowledge thy injustice: he that confesses his sinne, begins his journy towards salvation: he that is sorry for it, mends his pace: he that for­sakes it, is at his journies end.

CHAP. XIII.

BEfore thou reprehend another, take heed thou art not culpable in what thou goest about to re­prehend. He that cleanses a blot with blotted fingers, makes a greater blur.

CHAP. XIV.

BEware of drunkennesse, [...]lest all good men beware of thee; where drunkennesse reigns, there reason is an Exul; vertue, a stranger; God an Enemy; Blasphemy is wit, Oathes are Rhetoricke, and Secrets are Proclamations. Noah discover'd that in one houre, drunke, which so­ber, he kept secret six hundred years.

CHAP. XV.

WHat thou givest to the poore, thou securest from the Thiefe, but what thou withhold'dst from his necessity, a Thiefe possesses. Gods Exchequer is the poore mans Box: when thou strik'st a Tally, he becomes thy debtor.

CHAP. XVI.

TAke no pleasure in the folly of an Idiot, no [...] in the fancy of a Lunaticke, nor in the frenzie of a Drunkard. Make them the object of thy pity, not of thy pastime; when thou behold'st them, behold how thou art beholding to him that suffered thee not to be like them. There is no difference between thee and them but Gods favour.

CHAP. XVII.

IF being in eminent place, thou hast incur [...]'d the Obloquy of the multitude, the more thou endeavou­rest to stop the streame, the more it over [...]owes [...] wisely rather divert the co [...]e of the vulgar humour, by di­vulging and spreading some ridicu­lous novelty, which may present new matter to their various fancy, [Page] and stave their tongues from off thy worried name. The first subject of the common voice, is the last news.

CHAP. XVIII.

IF thou desire to see thy child vertuous, let him not see his fa­thers vices: Thou canst not re­buke that in them, that they behold practis'd in thee; till reason be ripe, examples direct more then pre­cepts: Such as thy behaviour is be­fore thy childrens faces, such com­monly is theirs behind their parents backs.

CHAP. XIX.

VSe Law and Physicke onely for necessity; they that use them o­therwise, abuse themselves in­to weake bodies, and light purses: they are good remedies, bad busines­ses, and worse recreations.

CHAP. XX.

BE not over curious in prying into mysteries; lest, by seeking things which are needlesse, thou omittest things which are necessary: it is more safe to doubt of uncertaine matters, then to dispute of undiscover'd My­steries.

CHAP. XXI.

IF what thou hast received from God thou sharest to the poore, thou hast gained a blessing by the hand; if what thou hast taken from the poore, thou givest to God, thou hast purchased a Curse into the Bar­gaine. He that puts to pious uses, what he hath got by impious Usury, robs the Spittle to raise an Hospi­tall; and the cry of the one, will out-plead the prayers of the other.

CHAP. XXII.

LEt the end of thy argument be rather to discover a doubtfull Truth, then a commanding Wit; In the one, thou shalt gaine substance; in the other, Froth: that flint strikes the steele in vaine, that propagates no sparkles; covet to be Truths champion, at least to hold her co­lours: he that pleads against the truth, takes paines to be overthrown; or, if a conquerour, gaines but vain­glory by the conquest.

CHAP. XXIII.

TAke no pleasure in the death of a creature; if it be harmelesse or uselesse, destroy it not: if usefull, or harmefull destroy it mercifully: He that mercifully made his Crea­tures for thy sake, expects thy mercy upon them for his sake. Mercy turns [Page] her backe to the unmercifull.

CHAP. XXIV.

IF thou are call'd to the dignity of a Priest, the same voice cals thee to the honour of a Judge; if thy life and doctrine be good, thou shalt judge others: if thy doctrine be good, and thy life ba [...], onely thy selfe: if both be good, thou reachest thy people to escape condemnation: if this be good, and that bad, thou reachest God to condemne thee:

CHAP. XXV.

IF thou be not a Prometheus to advise before thou dost; be an E­p [...]metheus to examine when thou hast done: when the want of ad­vise hath brought forth an improvi­dent act, the act of examination may produce a profitable Repentance.

CHAP. XXVI.

IF thou desire the happinesse of thy soule, the health of thy bo­dy, the prosperity of thy estate, the preservation of thy credit, con­verse not with a Harlot: her eyes runne thy reputation in debt; her lips demand the payment: her breasts arrests thee; her armes imprison thee; from whence, beleeve it [...] thou shalt hardly get forth till thou hast either ended the dayes of thy cre­dit, or pay'd the utmost farthing of thy Estate.

CHAP. XXVII.

CArry a watchfull eye upon those familiars that are either silent at thy faults, or sooth thee in thy frail­ties, or excuse thee in thy follies; for such are either cowards, or flatte­rers, or fooles: if thou entertain [Page] them in prosperity, the Coward will leave thee in thy dangers, the Flatte­rer will quit thee in thy adversity: but the foole will never forsake thee.

CHAP. XXVIII.

IF thou hast an Estate, and a sonne to inherit it, keep him not too short, lest he thinke thou livest too long; what thou allowest him, let him receive from thy hand, as gift; not from thy Tenants, as Rent: keep the reines of thy Estate in thy owne hand, lest thou forsaking the sove­raignty of a father, he forget the re­verence of a child: let his liberty be grounded on thy permission, and keep him within the compasse of thy instruction: let him feele, thou hast the Curbe, though occasion urge thee not to checke. Give him the choise of his owne wife, if he be wise. Counsell his affection rather then crosse it, if thou beest wise; lest his [Page] marriage-bed be made in secret, or depend upon thy grave. If he be gi­ven to lavish company, endeavour to stave him off with lawfull recreati­ons: be cheerfull with him, that he may love thy presence; and wink at small faults, that thou maist gain him: be not always chiding, lest thou har­den him; neither knit thy brow too often, lest thou dishearten him: re­member, the discretion of a father oft times prevents the destruction of a childe.

CHAP. XXIX.

IF thou hide thy Treasure upon the Earth, how canst thou expect to finde it in Heaven? Canst thou hope to be a sharer where thou hast reposed no stocke? What thou gi­vest to Gods glory, and thy soules health, is laid up in Heaven, and is onely thine; that alone, which thou exchangest, or hidest upon Earth is lost.

CHAP. XXX.

REgard not in thy Pilgrimage how difficult the passage is, but whither it tends; nor how delicate the journey is, but where it ends: If it be easie, suspect it; if hard, endure it: He that cannot excuse a bad way, accuseth his owne sloth; and he that stickes in a bad passage. can never attaine a good journies end.

CHAP. XXXI.

MOney is both the generation and corruption of purchas'd honour: honour is both the child and slave of potent money: the credit which honour hath lost, money hath found: When honour grew merce­nary, money grew honourable. The way to be truly Noble, is to contemn both.

CHAP. XXXII.

GIve not thy tongue too great a liberty, lest it take thee priso­ner: A word unspoken is like the sword in thy scabberd, thine; if ven­ted, thy sword is in anothers hand: if thou desire to be held wise, be so wise as to hold thy tongue.

CHAP. XXXIII.

IF thou be subject to any great va­nity, nourish it not: if it will be entertained, encourage it not: if it grow strong, more strongly strive a­gainst it; if too strong, pray against it; if it weaken not, joyne fasting to the Prayer; if it shall continue, adde perseverance to both; if it de­cline not, adde patience to all, and thou hast conquered it.

CHAP. XXXIV.

HAth any wounded thee with Injuries? meet them with pa­tience; hastie words ranckle the wound, soft language dresses it, for­givenesse cures it, and oblivion takes away the scarre. It is more noble, by silence to avoid an injury, then by argument to overcome it.

CHAP. XXXV.

BE not instable in thy resolutions, nor various in thy actions, nor inconstant in thy affections: so deli­berate, that thou maist resolve; so resolve, that thou maist performe; so performe, that thou maist persevere: Mutability is the badge of Infirmity.

CHAP. XXXVI.

LEt not thy good intention flatter thee to an evill action; what is [Page] essentially evill, no circumstance can make good; it matters not with what mind thou didst that, which is un­lawfull, being done: if the act be good, the intention crowns it; if bad, it deposes thy intention: no evill acti­on can be well done.

CHAP. XXXVII.

LOve not thy children too une­qually; or, if thou dost, shew it not, lest thou make the one proud, the other envious, and both Fooles: if Nature hath made a difference, it is the part of a tender Parent to help the weakest. That triall is not fair, where affection is the judge.

CHAP. XXXVIII.

IN giving of thy almes, enquire not so much into the person, as his ne­cessity: God looks not so much upon the merits of him that requires, as in­to the manner of him that releives: if the man deserve not, thou hast gi­en it to Humanity.

CHAP. XXXIX.

IF thou desirest the Eucharist should be thy Supper, let thy life be thy Chaplain; if thy own wor­thinesse invites thee, presume not to come; if the sorrowfull sense of thy own sinnes forbid thee, presume not to forbeare: if thy faith be strong, it will confirme it; if weak, it will strengthen it: He onely that wants Faith is the forbidden guest.

CHAP. XL.

VVOuldst thou traffick with the best advantage, and Crown thy vertues with the best re­turn? Make the poor thy Chapman, and thy purse thy Factor: So shalt thou give trifles which thou could'st not keep, to receive treasure which thou canst not lose: There's no such Merchant as the charitable man.

CHAP. LXI.

FOllow not the multitude in the evill of sin, lest thou share with the multitude in the evill of punishment: The number of the Offenders dimi­nisheth not the quality of the offēce: As the multitude of Suiters drawes more favour to the Suite; So the mul­titude of Sinners drawes more pu­nishment on the Sin: The number of the Faggots multiplies the fury of the Fire.

CHAP. LXII.

IF thou be angry with him that reproves thy Sinne, thou secretly confessest his reproof to be just: if thou acknowledge his Reproof to be just, thou secretly confessest thy anger to be unjust. He that is angry with the just Reprover, kindles the fire of the just Revenger [...]

CHAP. XLIII.

DOe well while thou maist, lest thou do evill when thou wouldst not: He that takes not advantage of a good Power, shall lose the Bene­fit of a good Will.

CHAP. XLIV.

LEt not mirth be thy profession, lest thou become a Make-sport. He that hath but gain'd the Title of a jester, let him assure himselfe, The Fool's not farre off.

CHAP. XLV.

IN every Relative action, change conditions with thy brother; Then aske thy conscience what thou woul­dest be done to; Being truly resolved exchange again, and doe thou the like to him, and thy Charity shall [Page] never erre: it is injustice to do, what without impatience thou canst not suffer.

CHAP. XLVI.

LOve thy neighbour for Gods sake, and God for his owne sake, who created all things for thy sake, and redeemed thee for his mercy sake: If thy love have any other Object, it is false love: if thy object have any other end, it is self-love.

CHAP. XLVII.

LEt thy conversation with men, be sober and sincere: Let thy de­votion to God be dutifull and de­cent: Let the one be hearty, and not haughty; Let the other be humble, and not homely: So live with men, as if God saw thee; So pray to God, as if men heard thee.

CHAP. XLVIII.

GOds pleasure is the wind our actions ought to say [...]: Mans will is the Streame that Tydes them up and down; if the wind blow not, thou maist take the advantage of the Tide; if it blow, no matter which way the Streame runs, if with thee, thy voyage will be the shorter; if a­gainst thee, the Sea [...]ill bee the rougher: it is safer to strive against the Stream, then to sayle against the Wind.

CHAP. XLIX.

IF thou desire much Rest. desire not too much: there is no lesse trouble in the preservation, then in the acquisition of abundance; Dio­genes found more rest in his Tub then Alexander on his Throne.

CHAP. L.

WOuldst thou multiply thy ri­ches? Diminish them wise­ly: Or wouldst thou make thy Estate entire? divide it charita­bly: Seeds that are scattered, encrease; but hoarded up they perish.

CHAP. LI.

HOw cam'st thou by thy Ho­nou [...]? By Mony: How cam'st thou by thy Mony? By Extortion: Compare thy penny worth with the price, and tell me truly, how truly [...] u [...]able thou art? It is an ill pur­chase that's encumbred with a curse, and that Honour will be ruinous that is built on Ruines.

CHAP. LI.

IF thy Brother hath privately of­fended thee, reprove him private­ly, and having lost himselfe in an injury, thou shalt find him in thy for­givenesse: [Page] He that rebukes a private fault openly, betrayes it, rather then reproves it.

CHAP. LIII.

WHat thou desirest, inspect througly before thou pro­secute: Cast one eye upon the inconveniences, as well as the o­ther upon the Conveniences. Weigh the fulnesse of the Barne with the Charge of the Plough: Weigh Ho­nour with her Burthen, and Pleasure with her Dangers; So shalt thou un­dertake wisely what thou desirest; or moderate thy desires in undertaking.

CHAP. LIV.

IF thou owest thy whole selfe to thy God for thy Creation, what hast thou left to pay for thy Re­demption, that was not so cheap as [Page] thy Creation? In thy Creation, he gave thee thy selfe, and by thy selfe to him: In thy Redemption hee gave himselfe to thee, and through him restor'd thee to thy selfe: Thou art given and restor'd: Now what ow­est thou unto thy God? if thou hast paid all thy debts, give him the Sur­plusage, and thou hast merited.

CHAP. LV.

IN thy discourse take heed what thou speakest, to whom thou speakest, how thou speakest, and when thou speakest: What thou speakest, speak truly; when thou speakest, speak wisely. A Fools heart is in his Tongue; but a Wise mans Tongue is in his heart.

CHAP. LVI.

BEfore thou act a Theft, consider what thou art about to doe: if [Page] thou take it, thou losest thy selfe; if thou keep it, thou disenablest thy Redemption; Till thou restor [...]st it, thou canst not be restored; When it is restor'd, it must cost thee more paine, and sorrow, then ever it brought thee pleasure or profit. It is a great folly to please the P [...]late with that which thou knowest, must ei­ther be vomited, or thy death.

CHAP. LVII.

SIlence is the highest wisdome of a Fool, and Speech is the greatest criall of a Wise man; if thou would'st [...]e known a Wise man, let thy words shew thee so; if thou doubt thy words, let thy silence seign thee so. It is not a greater point of Wisdome to discover knowledge, then to hide ignorance.

CHAP. LVIII.

THe Clergy is a Copy book their Life is the Paper, whereof some [Page] is purer, some Courser: Their Do­ctrine is the Copies, some written in a plain Hand, others in a Flourish­ing Hand, some in a Text Hand, some in a Roman Hand, others in a Court Hand, others in a Bastard Roman: if the choise be in thy power, chuse a Book that hath the finest Paper, let it not bee too straight nor too loosely bound, but easie to lye open to every Eye: follow not every Copy, lest thou be good at none: Among them all chuse one that shall be most Legi­ble and Vse [...]ill, and fullest of instru­ctions. But if the Paper chance to have a Blot, remember, the Blot is no part of the Copy.

CHAP. LIX.

VErtue is nothing but an act of loving th [...]t which is to be belo­ved, and that act is Prudence [...] from whence not to be removed by co [...] straint is [...] ortitude; not to be allu [...]d [Page] by enticements is Temperance; not to be diverted by Pride is justice. The declining of this act is Vice.

CHAP. LX.

REbuke thy Servants fault in pri­vate: publique reproof hardens his shame: if he be past a youth, strike him not: he is not fit for thy service, that after wise reproofes will either deserve thy strokes, or digest them.

CHAP. LXI.

TAke heed rather what thou re­ceivest, then what thou givest; What thou givest leaves thee, what thou takest, sticks by thee: He that presents a gift buyes the Recei­ver, he that takes a gift sels his liberty.

CHAP. LXII.

THings Temporall, are sweeter in the Expectation: Things E­eternall [Page] are sweeter in the Fruition: The first shames thy Hope, the se­cond crownes it: it is a vain Jour­ney, whose end affords lesse pleasure then the way.

CHAP. LXIII.

KNow thy selfe that thou maist Fear God: Know God, that thou maist Love him; in this, thou art ini­tiated to wisdome; in that, perfected: The Feare of God is the beginning of Wisdome: The Love of God is the fulfilling of the Law.

CHAP. LXIV.

IF thou hast Providence to foresee a danger, let thy Prudence rather prevent it, then feare it. The feare of future evils, brings oftentimes a pre­sent mischiefe: Whilst thou seek'st to prevent it, practice to beare it. He is a wise man can avoyd an evill; he [Page] is a patient man that can endure it; but he is a valiant man can conquer it.

CHAP. LXV.

IF thou hast the place of a Magi­strate, deserve it by thy Justice, and dignifie it with thy Mercy: Take heed of early gifts: an open hand makes a blind eye: be not more apt to punish Vice, then to encourage Vertue. Be not too severe, lest thou be hated, nor too remisse, lest thou be sleighted: So execute Justice, that thou mayst be loved: so execute mer­cy, that thou mayest be feared.

CHAP. LXVI.

LEt not thy Table exceed the fourth part of thy Revenue: Let thy pro­vision be solid, and not farre fetcht, fuller of substance then Art: Be wise­ly frugall in thy preparation, and freely cheerfull in thy entertainment: [Page] If thy guests be right, it is enough; if not, it is too much: Too much is a vanity; enough is a Feast.

CHAP. LXVII.

LEt thy apparell be decent, and suited to the quality of thy place and purse: Too much punctualitie, and too much morositie, are the two Poles of Pride: Be neither too early in the Fashion, nor too long out of it, nor too precisely in it: what custome hath civiliz'd, is become decent, till then, ridiculous: Where the Eye is the Jury, thy apparell is the evidence.

CHAP. LXVIII.

IF thy words be too luxuriant, con­fine them, lest they confine thee: He that thinks he never can speake enough, may easily speake too much [...] A full tongue, and an empty braine, are seldome parted.

CHAP. LXIX.

IN holding of an argument, be nei­ther cholericke, nor too opinio­nate; The one distempers thy under­standing; the other abuses thy judge­ment: Above all things decline Para­doxes and Mysteries: Thou shalt re­ceive no honour, either in maintai­ning ranke falshoods, or medling with secret truths; as he that pleads against the truth, makes wit the mo­ther of his Errour: so he that argues beyond warrant, makes wisedome the midwife of his folly.

CHAP. LXX.

DEtaine not the wages from the poor man that hath earn'd it, lest God withhold thy wages from thee: If he complaine to thee, heare him, lest he complaine to Heaven, where he will be heard: if he hunger [Page] for thy sake, thou shalt not prosper for his sake. The poore mans penny is a plague in the rich mans purse.

CHAP. LXXI.

BE not too cautious in discerning the fit objects of thy Charity, lest a soule perish through thy discretion: What thou givest to mistaken want, shall returne a blessing to thy decei­ved heart: Better in relieving idle­nesse to commit an accidentall evill, then in neglecting misery to omit an essentiall good: Better two Drones be preserv'd, then one Bee perish.

CHAP. LXII.

THeology is the Empresse of the world; Mysteries are her Privy Councell; Religion is her Clergy; The Arts her Nobility; Philosophy her Secretary; The Graces her Maids of Honour; The Morall vertues, the [Page] Ladies of her Bedchamber; Peace is her Chamberlaine; True joy, and endlesse pleasures are her Courtiers; Plenty her Treasurer; Poverty her Exchequer; The Temple is her Court: If thou desire accesse to this great Majesty, the way is by her Courtiers; if thou hast no power there, the com­mon way to the Soveraigne is the Secretary.

CHAP. LXXIII.

IT is an evill knowledge to know the good thou shouldst embrace, unlesse thou likewise embrace the good thou knowest: The breath of divine knowledge, is the bellowes of divine love, and the flame of divine love, is the perfection of divine know­ledge.

CHAP. LXXIV.

IF thou desire rest unto thy soule, be just: He that doth no injury, [Page] fears not to suffer injury: The unjust mind is alwayes in labour: It either practises the evill it hath projected, or projects to avoid the evill it hath deserved.

CHAP. LXXV.

ACcustome thy palat to what is most usuall: He that delights in rarities, must often feed displea­sed, and sometimes lie at the mercy of a deare market: common food nourishes best, delicates please most: The sound stomacke preferres nei­ther. What a [...]t thou the worse for the last yeares plaine diet, or what now the better for thy last great Feast?

CHAP. LXXVI.

VVHo ever thou art, thou hast done more evill in one day, then thou canst expiate in six; and canst thou thinke the evill of six [Page] dayes, can require lesse then one? God hath made us rich in dayes, by allowing six, and himselfe poore by reserving but one; and shall we spare our owne flocke, and sheare his Lambe? He that hath done nothing but what he can justifie in the six dayes, may play the seventh.

CHAP. LXXVII.

HOpe and Feare, like Hippocrates Twins, should live and dye to­gether: If hope depart from feare, it travels by security, and lodges in pre­sumption; if feare depart from hope, it travels to infidelitie, and Innes in despaire, the one shuts up heaven, the other opens hell; the one makes thee insensible of Gods frownes, the other, incapable of Gods favours; and both teach God to be unmercifull, and thee to be most miserable.

CHAP. LXXVIII

CLose thine eare against him that shall open his mouth secretly against another: If thou receive not his words, they flye back, and wound the Reporter: if thou receive them, they flee forward, and wound the re­ceiver.

CHAP. LXXIX.

IF thou wouldst preserve a sound body, use fasting and walking; if a healthfull soule, fasting and praying; Walking exercises the body, praying exercises the soule, fasting cleanses both.

CHAP. LXXX.

VVOuldst thou not be thought a foole in anothers conceit? Be not wise in thine owne: He that [Page] trusts to his owne wisedome, pro­claimes his owne folly: He is truly wise, and shall appeare so, that hath folly enough to be thought not worldly wise, or wisedome enough to see his owne folly.

CHAP. LXXXI.

DEsir'st thou knowledge? know the end of thy desire: Is it only to know? Then it is curiosity: Is it because thou mayst be knowne? then 'tis vanity: If because thou mayst edefie, it is charity: If because thou mayst be edefied, it is wisedome. That knowledge turnes to meere ex­crement, that hath not some heate of wisedome to digest it.

CHAP. LXXXII.

VVIsedome without innocen­cy is knavery; Innocency without wisedome is foolery: Be [Page] therefore as wise as serpents, and in­nocent as doves: The subtilty of the serpent, instructs the innocency of the dove: The innocency of the dove, corrects the subtilty of the ser­pent: What God hath joyn'd toge­ther, let no man seperate.

CHAP. LXXXIII.

THe more thou imitatest the ver­tues of a Saint departed, the better thou celebrat'st that Saints day. God is not pleased with surfet­ting for his sake, who with his fasting so often pleas'd his God.

CHAP. LXXXIV.

CHuse not thy serv'ceable soul­dier out of soft apparell, lest he prove effeminate, nor out of a full purse, lest he grow timorous: They are more fit for action, that are fiery to gaine a fortune abroad, then [Page] they that have fortunes to lose at home. Expectation breeds spirit; Fru­ition brings feare.

CHAP. LXXXV.

GOd hath given to mankinde a common Library, his creatures; and to every man a proper booke, Himselfe, being an abridgement of all the others: If thou reade with un­derstanding, it will make thee a great master of Philosophy, and a true ser­vant to the divine Authou [...]: If thou but barely reade, it will make thee thy owne Wise man, and the Au­thours foole.

CHAP. LXXXVI.

DOubt is a weake childe lawfully begotten between an obstructed judgement, and a faire understand­ing. Opinion is a bold bastard gotten betweene a strong fancie, and a weak [Page] Judgement; it is lesse dishonourable to be ingenuously doubtfull, then ra­shly opinionate.

CHAP. LXXXVII.

AS thou art a morall man, esteem thy selfe not as thou art, but as thou art esteem'd. As thou art a Christian, esteeme thy selfe as thou art, not as thou art esteem'd: Thy price in both rises and fals as the market goes. The market of a mo­rall man is wild opinion. The mar­ket of a Christian is a good con­science.

CHAP. LXXXVIII.

PRovidence is an exercise of rea­son; experience an act of sense: by how much reason excels sense, by so much providence exceeds ex­perience. Providence prevents that danger, which experience repents: [Page] Providence is the rationall daughter of wisedome: experience the Em­piricall mistresse of fooles.

CHAP. LXXXIX.

HAth fortune dealt the ill Cards? let wisedome make thee a good Gamester: in a faire Gale, every foole may sayle; but wise behaviour in a storme commends the wisdome of a Pilot: To bear adversity with an equall minde, is both the sign and glory of a bave Spirit.

CHAP. XC.

IF any speake ill of thee, flee home to thy owne conscience, and ex­amine thy heart: if thou be guil­ty, 'tis a just correction: if not guil­ty, 'tis a faire instruction: make use of both, so shalt thou distill Hony out of Gall, and out of an open ene­my, create a secret friend.

CHAP. XCI.

AS the exercise of the body na­turall is moderate recreation, so the exercise of the body politicke, is military discipline: by that the one is made more able, by this, the other is made more active: Where both are wanting, there wants no danger to the one, through a humorous su­perfluity, to the other, by a negli­gent security.

CHAP. XCII.

GOd is above thee, Beasts are beneath thee: acknowledge him that is above thee, and thou shalt be acknowledg'd by them that are under thee: Whil'st Daniel acknow­ledg'd God to be above him; the Li­ons acknowledg'd Daniel [...]o be a­bove them.

CHAP. XCIII.

TAke heed whil'st thou she west wisedome in not speaking, thou betrayest not thy folly in too long si­lence: if thou art a foole, thy silence is wisedome; if a wise man, too long silence is folly; As too many words from a fooles mouth, gives a wise man no leave to speake; so too long silence in a wise man, gives a foole the opportunity of speaking, and makes thee guilty of his folly.

CHAP. XCIV.

COnsider what thou wert, what thou art, what thou shalt be: What's within thee, what's above thee, what's beneath thee, what's a­gainst thee: what was before thee, what shall be after thee; and this will bring to thy selfe humility, to thy neighbour charity, to the world [Page] contempt, to thy God obedience: Hee that knowes not himselfe Posi­tively, can not knowe himselfe Re­latively.

CHAP. XCV.

THinke not thy love to God me­rits Gods love to thee: his ac­ceptance of thy duty crowns his owne gifts in thee: Mans love to God is nothing but a faint reflection of Gods love to man.

CHAP. XCVI.

BE alwayes lesse willing to speake then to heare; what thou hearest thou receivest; what thou speakest thou givest. It is more glorious to give, more profitable to receive.

CHAP. XCVII.

SEest thou good dayes? prepare for evill times: No Summer but [Page] hath his Winter: He never reap'd comfort in adversity, that sow'd it not in prosperity.

CHAP. XCVIII.

IF being a magistrate, thou con­nivest at vice, thou nourishest it; if thou sparest it; thou committest it: What is not, by thee, punisht in others, is made punishable in thee. He that favours present evils, en [...]tayles them upon his posterity: Hee that excuses the guilty, condemnes the Innocent.

CHAP XCIX.

TRuth haunts no corners, seeks no by-wayes: if thou professe it, do it openly: if thou seeke it, do it fairely: he deserves not to professe Truth, that professes it fearefully: he deserves not to finde the Truth that seekes it fraudulently.

CHAP. C.

IF thou desire to be wiser yet, think not thy selfe yet wise enough: and if thou desire to improve knowe­ledge in thy selfe despise not the in­structions of another: He that in­structs him that thinkes himselfe wise enough, hath a foole to his schollar: He that thinkes himselfe wise enough to instruct himselfe, hath a foole to his master.

CHAP. I.

DEmeane thy selfe more wa­r [...]y in thy study, then in the street. If thy publique actions have a hundred witnesses, thy p [...]i [...]t have a thou­sand. The mul [...]de lookes but upon thy actions [...] [...] conscience lookes into them [...] multitude may chance to excuse thee, i [...] not acquit thee, thy conscience will accuse thee, if not condemn thee.

CHAP. II.

OF all vices take heed of Drun­kennesse; Other vices are but [Page] fruits of disordered affections: this disorders, nay, banishes reason: O­ther vices but impaire the soule, this demolishes her two chiefe fa­culties; the Understanding, and the Will: Other vices make their owne way; this makes way for all vices: Hee that is a Drunkard is qualified for all vice.

CHAP. III.

IF thy sinne trouble thee, let that trouble comfort thee; as pleasure in the remembrance of sinne exas­perates Justice, so sorrow in the re­pentance of sinne mollifies mercy: it is lesse danger to commit the [...] we delight in, then to delight in the sinne we have committed, and more joy is promis'd to Repentance, then to Innocency.

CHAP. IV.

THe way to God is by thy selfe; The way to thy selfe is by thy owne corruptions: he that baulkes this way, erres; he that travels by the creatures, wanders. The motion of the Heavens shall give thy soule no rest: the vertue of Herbs shall not encrease thine. The height of all Philosophy, both naturall and mo­rall, is to know thy selfe, and the end of this knoweledge is to know God.

CHAP. V.

INfamy is where it is receiv'd: if thou art a Mudde-wall, it wil stick; if Marble, it will rebound: if thou storme at it, 'tis thine: if thou con­temne it, 'tis his.

CHAP. VI.

IF thou desire Magistracy, learne to forget thy selfe; if thou under­take it, bid thy selfe farewell; he that lookes upon a common cause with private eyes, lookes through false Glasses. In the exercise of thy politique office, thou must forget both Ethickes and Oeconomickes. He that puts on a publique Gowne, must put off a private Person.

CHAP. VII.

LEt the words of a Virgin, though in a good cause, and to as good purpose, be neither violent, many, nor first, nor last: it is lesse shame for a Virgin to be lost in a blushing silence, then to be found in a bold Eloquence.

CHAP. VIII.

ARt thou in plenty? give what thou wilt: Art thou in pover­ty? give what thou canst: as what is receiv'd, is receiv'd accor­ding to the manner of the receiver; so what is given, is priz'd according to the measure of the giver: he is a good workeman that makes as good worke as his matter will permit.

CHAP. IX.

GGd is the Author of Truth, the Devill the Father of Lies: If the telling of a truth shall endanger thy life, the authour of Truth will protect thee from the danger, or re­ward thee for thy dammage. If the tell [...] Lye may secure thy life, the father of Lyes will beguile thee of thy gaines, or traduce the securi­ty. Better by losing of a life to save [Page] it, then by saving of a life to lose it. However, better thou perish then the Truth.

CHAP. X.

COnsider not so much what thou hast, as what others want: what thou hast, take heed thou lose not. What thou hast not, take heed thou covet not: if thou hast many above thee, turne thy eye upon those that are under thee: If thou hast no Inferiours, have patience a while, and thou shalt have no Superiours. The grave requires no marshall.

CHAP XI.

IF thou [...]eest any thing in thy self, which may make thee proud, look a little further, and thou shalt find enough to humble thee; if thou be wise, view the Peacocks feathers with his feet, and weigh thy best [Page] parts with thy imperfections. He thar would rightly prize the man, must read his whole Story.

CHAP. XII.

LEt not the sweetnesse of con­templation be so esteem'd, that action be despis'd, Rachel was more faire, Lea more fruitfull: as contem­plation is more delightfull, so is it more dangerous: Lot was upright in the City and wicked in the Moun­taine.

CHAP. XIII.

IF thou hast but little, make it not lesse by murmuring: if thou hast enough, make it not too much by un­thankefulnesse: He that is not thankfully contented with the least favour he hath receiv'd, hath made himselfe incapable of the least fa­vour he can receive.

CHAP. XIV.

VVHat thou hast taken unlaw­fully, restore speedily, for the sinne in taking it, is repeated eve­ry minute thou keep'st it: if thou canst, restore it in kinde: if not, in value; if it may be, restore it to the party; if not, to God: the Poore is Gods Receiver.

CHAP. XV.

LEt the fear of a danger be a spur to prevent it: Hee that feares otherwise, gives advantage to the danger: It is lesse folly not to en­deavour the prevention of the evill thou fearest, then to feare the evill which thy endeavor cannot prevent.

CHAP. XVI.

IF thou hast any excellence which is thine owne, thy tongue may [Page] glory in it without shame; but if thou hast receiv'd it, thy glory is but usurpation; and thy pride is but the prologue of thy shame: Where vain-glory commands, there folly coun­sels; where pride Rides, there shame Lacquies.

CHAP. XVII.

GGd hath ordained his creatures, not onely for necessity, but de­light; si [...]ce he hath carv'd thee with a bountifull hand, feare not to re­ceive it with a liberall heart: He that gave thee water to allay thy thirst, gave thee wine to exhilarate thy heart. Restore him for the one, a necessity of thankes, returne him for the other, the chearfulnesse of praise.

CHAP. XVIII.

IF the wicked flourish and thou suffer, discourage not: they are fat­ted [Page] for destruction; thou art Dieted for health; they have no other Hea­ven but the hopes of a long Earth; thou hast nothing on Earth but the hopes of a quicke Heaven: if there were no journies end, the travell of a Christian were most comfort­lesse.

CHAP. XIX.

IMpe not thy wings with the Churches feathers, lest thou flie to thy owne Ruine: impropriations are bold Metaphors; which continued, are deadly Allegories: one foot of land in Capite, encumbers the whole estate: The Eagle snatcht a coale from the Altar, but it fired her Nest.

CHAP. XX.

LEt that table which God hath pleas'd to give thee, please thee: He that made the Vessell knows her b [...]rthen, and how to ballast her; He [Page] that made all things very good, can­not but doe all things very well; If thou be content with a little, thou hast enough: if thou complainest thou hast too much.

CHAP. XXI.

VVOuldst thou discover the true worth of a man? Be­hold him naked: distreasure him of his ill-got Wealth, degrade him of his deare bought honour [...] disrobe him of his purple Habit [...] Discard his pamper'd body; then looke upon his soule, and thou shalt finde how great he is, Naturall sweetnesse is never sented but in the absence of artifi­ciall.

CHAP. XXII.

IF thou art subject to any secret folly blab it not, lest thou appeare impudent; nor boast of it, lest thou seem insolent. Every mans va­nity [Page] ought to be his greatest shame: and every mans folly ought to be his greatest secret.

CHAP. XXIII.

IF thou be ignorant, endeavour to get knowledge, lest thou be bea­ten with stripes: if thou hast at­tain'd knowledge, put it in practice, lest thou be beaten with many stripes. Better not to know what we should practice, then not to pra­ctice what we know; and lesse dan­ger dwels in unaffected ignorance, then unactive knowledge.

CHAP. XXIV.

TAke heed thou harbor not that vice call'd Envy, lest anothers happinesse be thy torment, and Gods blessing become thy Curse: vertue corruted with vain-glory, turnes Pride: Pride poyson'd with malice, [Page] becomes Envy: joyne therefore Humility with thy Vertue, and Pride shall have no footing, and Envy shall finde no entrance.

CHAP. XXV.

IF thy endeavour cannot prevent a Vice, let thy Repentance lament it: the more thou remembrest it without hearts griefe; the deeper it is rooted in thy heart: take heed it please thee not, especially in cold blood. Thy pleasure in it makes it fruitfull, and her fruit is thy destru­ction.

CHAP. XXVI.

THe two knowledges, of God, and thy selfe, are the high way to thy Salvation; that breeds in thee a filiall love; this a filiall feare. The ignorance of thy selfe is the beginning of all sinne, and the igno­rance [Page] of God is the perfection of all evill.

CHAP. XXVII.

RAther do nothing to the purpose, then be idle, that the Devill may finde thee doing: the Bird that sits is easily shot, when fliers scape the Fowler: idlenesse is the dead Sea that swallowes all Vertues, and the Selfe-made Sepulcher of a living man: the idle man is the Devils hir [...]ling; whose livery is rags [...] whose diet and wages are famine, and dis­eases.

CHAP. XXVIII.

BE not so madde as to alter that Countenance which thy Crea­tour made thee: Remember it was the worke of his Hands; if it be bad, how dar'st thou mend it? If it be good, why dost thou mend it? art thou asham'd of his worke, and [Page] proud of thy owne? he made thy face to be knowne by, why desirest thou to be knowne by another: it is a shame to adulterate modesty, but more to adulterate nature. Lay by thy art, and blush not to appeare, what he blushes not to make thee. It is better to be his Picture then thy owne.

CHAP. XXIX.

LEt the ground of all thy Religi­ous actions be obedience: exa­mine not why it is commanded, but observe it, because it is commanded. True obedience neither procrasti­nates, nor questions.

CHAP. XXX.

IF thou would buy an inheritance in Heaven, advise not with thy Purse, les [...] in the meane while thou lo [...]e thy purchase: The Wi­dow [Page] bought as much for two mites, as Zaccheus did for halfe his estate: the prize of that purchase is what thou hast, and is not lost for what thou hast not, if thou desire to have it.

CHAP. XXXI.

VVIth the same height of desire thou hast sinn'd, with the like depth of sorrow thou must re­pent: thou that hast sinn'd to day, de­ferre not thy repentance till to mor­row: he that hath promised pardon to thy Repentance, hath not promi­sed life till thou repent.

CHAP. XXXII.

TAke heed how thou receivest praise from men: from good men neither avoid it, nor glory in it. From evill men, neither desire it, nor expect it: To be praised of them [Page] that are evill, or for that which is evill, is equall dishonour: He is hap­py in his worth, who is praised by the good, and imitated by the bad.

CHAP. XXXIII.

PRoportion thy charity to the strength of thy estate, lest God proportion thy estate to the weake­nes [...]e of thy charity: Let the lips of the poore be the trumpet of thy gift, lest in seeking applause, thou lose thy Reward. Nothing is more pleasing to God then an open hand, and a close mouth.

CHAP. XXXIV.

DOst thou want things necessa­ry? Grumble not: perchance it was a necessary thing thou should'st want: Endeavour lawful­ly to supply it; if God blesse not thy endeavour, blesse him that knoweth [Page] what is fittest for thee. Thou art Gods Patient: Prescribe not thy Phy­sitian.

CHAP. XXXV.

IF anothers death, or thy own de­pend upon thy confession, if thou canst, say nothing: if thou must, say the Truth: it is better, thou loose thy life, then God, his Honour: it is as easie for him to give thee life, be­ing condemn'd; as repentance, ha­ving sinn'd: it is more wisdome to yeeld thy Body, then hazard thy Soule.

CHAP. XXXVI.

CLoath not thy language, either with Obscurity, or affectation: in the one thou discover'st too much darknes, in the other, too much light­nes: He that speaks from the under­standing, to the understanding, is the best interpreter.

CHAP. XXXVII.

IF thou expect death as a friend, prepare to entertaine it: If thou expect death as an enemy, pre­pare to overcome it: Death has no advantage, but when it comes a stran­ger.

CHAP. XXXVIII.

FEare nothing, but what thy indu­stry may prevent: Be confident of nothing but what fortune cannot de­feat: it is no lesse folly to feare what is impossible to be avoided, then to be secure when there is a possibility to be depriv'd.

CHAP. XXXIX.

LEt not the necessity of Gods de­cree discourage thee to pray, or dishearten thy prayers; doe thou thy duty, and God will doe his pleasure: [Page] if thy prayers make not him sound that is sicke, they will returne, and confirme thy health that art sound: If the end of thy prayer be to obtain thy request, thou confinest him that is infinite: if thou hast done well, be­cause thou wert commanded, thou hast thy reward in that thou hast obeyed. Gods pleasure is the end of our prayers.

CHAP. XL.

MArry not too young, and when thou art too old, marry not, lest thou be fond in the one, or thou dote in the other, and repent for both: let thy liking ripen before thou love: let thy Love advise before thou choose; and let thy choice be fixt be­fore thou marry: Remember that the whole happinesse or unhappinesse of thy life depends upon this one Act. Remember nothing but death can dissolve this knot. He that weds in [Page] haste, repents ofttimes by leisure: And he that repents him of his owne act, either is, or was a foole by con­fession.

CHAP. XLI.

IF God hath sent thee a Crosse, take it up and follow him: use it wisely, lest it be unprofitable; Beare it patiently, lest it be intolerable: Be­hold in it Gods anger against sinne, and his love towards thee; in puni­shing the one, and chastening the other: if it be light, sleight it not; if heavy murmure not: Not to be sensi­ble of a judgement is the symptome of a hardned heart; and to be dis­pleas'd at his pleasure, is a signe of a rebellious will.

CHAP. XLII.

IF thou desire to be magnanimous, undertake nothing rashly, and feare nothing thou undertak'st: Feare no­thing [Page] but infamy: Dare any thing but injury; the measure of magnanimity, is neither to be rash, nor timorous.

CHAP. XLIII.

PRactise in health, to beare sick­nesse, and endeavour in the strength of thy life to entertaine death: He that hath a will to die, not having power to live, shewes neces­sity not vertue: It is the glory of a brave mind to embrace pangs in the very a [...]mes of pleasure: What name of vertue merits he, that goes when he is driven?

CHAP. XLIV.

BE not too punctuall in taking place: If he be thy superiour, 'tis his due; if thy inferiour, 'tis his disho­nour: It is thou must honour thy place; thy Place, not thee. It is a poor reward of worth that consists in a right hand, or a brick-wall.

CHAP. XLV.

PRay often, because thou sinn'st alwayes: Repent quickly, lest thou die suddenly. He that repents it, because he wants power to act it, repents not of a sin, till he forsakes not: He that wants power to actuate his sin, hath not forsaken his sin, but his sin him.

CHAP. XLVI.

MAke Philosophy thy journey, Theology thy journeyes end: Philosophy is a pleasant way, but dangerous to him that either tires or retires: in this journey it's safe, nei­ther to loyter, nor to rest, till thou hast attained thy journeyes end: He that sits downe a Philosopher, rises up an Atheist.

CHAP. XLVII.

FEare not to sinne, for Gods sake, but thy owne; Thy sinne over­throwes [Page] not his glory, but thy good: He gaines his Glory not only from the salvation of the Repentant, but also from the confusion of the Rebel­lious: There be vessels for honour, and vessels for dishonour, but both for his honour. God is not grieved for the glory he shall lose for thy improvi­dence, but for the horror thou shalt finde for thy impenitence.

CHAP. XLVIII.

INsult not over misery, nor deride infirmity, nor despise deformity. The first, shews thy inhumanity: the second, thy folly; the third, thy pride: He that made him miserable, made thee happy to lament him: He that made him weake, made thee strong to support him: He that made him deform'd, gave thee favour to be humbled: He that is not sensible of anothers unhappinesse, is a living stone; but he that makes misery the [Page] object of his triumph is an incarnate Devill.

CHAP. XLIX.

MAke thy recreations, servants to thy businesses, lest thou be­come slave to thy recreations: When thou goest up into the Mountaine, leave this servant in the Valley: When thou goest to the City, leave him in the Suburbs. And remember, The servant must not be greater then his Master.

CHAP. L.

PRaise no man too liberally be­fore his face, nor censure him too lavishly behind his backe, the one favours of flattery; the other, of ma­lice; and both are reprehensible: The true way to advance anothers ver­tue, is to follow it; and the best meanes to cry downe anothers vice, is to decline it.

CHAP. LI.

IF thy Prince command a lawfull act, give him all active obedience: if he command an unlawfull act, give him passive obedience. What thy well-grounded conscience will suffer, doe chearfully without repi­ning; where thou maist not do law­fully, suffer couragiously without Re­bellion: Thy life and livelihood is thy Princes, Thy conscience is thy owne.

CHAP. LII.

IF thou givest, to receive the like, it is Exchange: if to receive more, it is covetousnesse: if to receive thanks, it is vanity: if to be seen, it is vain-glory; if to corrupt, it is Bribery; if for Example, it is forma­lity; if for compassion, it is Charity; if because thou art commanded, it is obedience. The affection in doing [Page] the work, gives a name to the work done.

CHAP. LIII.

FEar death, but be not afraid of Death. To feare it, whets thy ex­pectation: To be afraid of it, duls thy preparation: if thou canst endure it, it is but a fleight pain; if not, it is but a short pain: to fear death is the way to live long; to be afraid of Death, is to be long a dying.

CHAP. LIV.

IF thou desire the love of God and man, be humble; for the proud heart, as it loves none but it selfe, so it is beloved of none, but by it self: The voice of humility is Gods mu­sick, and the silence of Humility is Gods Rhetorick. Humility enfor­ces, where neither vertue nor strength can prevaile, nor Reason.

CHAP. LV.

LOok upon thy burning Taper, and there see the Embleme of thy Life: The flame is thy Soule; The wax, thy Body, and is commonly a span long; The wax, (if never so well tempered) can but last his length; and who can lentghen it? If il tempe­red, it shall wast the faster, yet last his length; an open window shall ha­sten either; an Extinguisher shall put out both: Husband them the best thou canst, thou canst not lengthen them beyond their date: leave them to the injury of the Winde, or to the mercy of a wastfull hand, thou hast­nest them, but still they burn their length: But puffe them out, and thou hast shortned them, and stopt their passage, which else had brought them to their appointed end. Bodies ac­cording to their constitutions, stron­ger or weaker, according to the e­equality [Page] or inequality of their Ele­ments, have their dates, and may be preserv'd from shortning, but not lengthened. Neglect may wast them, ill diet may hasten them unto their journies end, yet they have liv'd their length; A violent hand may interrupt them; a sudden death may stop them, and they are shortned. It lies in the power of man, either permissively to hasten, or actively to shorten, but not to lengthen or extend the limits of his naturall life. He onely, (if any) hath the art to lengthen out his Ta­per that puts it to the best advantage.

CHAP. LVI.

DEmean thy selfe in the presence of thy Prince, with reverence and chearfulnesse. That, without this, is too much sadnes; This without that is too much boldnesse: Let thy wis­dome endeavour to gain his opinion, and labour to make thy loyalty his [Page] confidence: Let him not find thee false in words, unjust in thy actions, unseasonable in thy suits, nor care­lesse in his service: crosse not his pas­sion, question not his pleasures, Presse not into his Secrets; Pry not into his Prerogative: Displease him not, lest he be angry; appeare not displeas'd, lest he be jealous: the anger of a King is implacable: the jealousy of a Prince is incurable.

CHAP. LVII.

GIve thy heart to thy Creator, and Reverence to thy Superi­ors: Give diligence to thy Calling, and eare to good Counsell: Give Almes to the poor, and the Glory to God: Forgive him that ignorantly offends thee, and him that having wittingly offended thee, seeks thee. Forgive him that hath forcibly abu­sed thee & him that hath fraudulent­ly betray'd thee: Forgive all thine enemies, but least of all, thy selfe: [Page] Give, and it shall be given thee; For­give, and it shall be forgiven thee; The sum of all Christianity is, Give, and Forgive.

CHAP. LVIII.

BEe not too great a niggard in the commendations of him that professes thy own quality: if he de­serve thy praise, thou hast discove­red thy Judgement; if not, thy mo­desty: Honour either returns, or re­flects to the Giver.

CHAP. LIX.

IF thy desire to raise thy Fortunes, encourage thy delights to the casts of Fortune, be wise betimes, lest thou repent too late; What thou get­test, thou gainest by abused Provi­dence; what thou losest, thou losest by abused Patience; What thou win­nest is prodigally spent; what thou [Page] losest is prodigally lost: it is an evill trade that prodigality drives: and a bad voyage where the Pilot is blind.

CHAP. LX.

BEe very wary for whom thou be­comest Security, and for no more then thou art able to discharge, if thou lovest thy liberty. The borrow­er is a slave to the lender: The Secu­rity is a slave to both: Whilst the Borrower and Lender are both ea­sed, the Security beares both their burthens: He is a wise security that secures himselfe.

CHAP. LXI.

LOok upon thy affliction as thou doest upon thy Physick: Both im­ply a disease, and both are applyed for a Cure; That, of the Body; This of the Soule: If they work, they pro­mise health health: if not, they threa­ten [Page] death: He is not happy that is not afflicted, but he that findes hap­pinesse by his affliction.

CHAP. LXII.

IF the Knowledge of Good whet thy desire to good, it is a happy Knowledge: if by thy ignorance of Evill, thou art surpriz'd with Evill, it is an unhappy ignorance. Happy is he that hath so much Knowledge of Good, as to desire it, and but so much Knowledge of evill, as to feare it.

CHAP. LXIII.

WHen the flesh presents thee with delights, then present thy selfe with dangers: Where the world possesses thee with vain Hopes, there possesse thy selfe with true feare: When the Divell brings thee Oyle, bring thou Vinegar. The way to be safe, is never to be se­cure.

CHAP. LXIV.

IF thy brother hath offended thee, forgive him freely, and be recon­ciled: To doe Evill for Evill, is humane corruption: To doe Good for Good is civill retribution: To do Good for Evill is Christian perfecti­on: The act of Forgivnesse is Gods Precept: The manner of Forgive­nesse is Gods President.

CHAP. LXV.

REverence the Writings of holy Men, but lodge not thy Faith upon them, because but men: They are good Pooles, but no [...]ountaines. Build on Paul himselfe no longer then he builds on Christ: if Peter re­nounce his Master, renounce Peter. The word of man may convince Reason; But the word of God alone can compell conscience.

CHAP. LXVI.

IN civill things follow the most; in matters of Religion, the few­est; in all things follow the best: So shall thy wayes bee pleasing to God; so shall thy behaviour be plausi­ble with men.

CHAP. LXVII.

IF any losse or misery hath befalne to thy brother, dissemble it to thy self: and what counsell thou givest him, register carefully; and when the Case is thine, follow it: So shall thy owne Reason convince thy passion, or thy passion confesse her own un­reasonablnes.

CHAP. LXVIII.

WHen thou goest about to change thy morall Liberty into a Christian Servitude, prepare thy selfe to be the worlds laughing-stock: if thou overcome her [Page] Scoffs, thou shalt have double Honor: if overcome, double Shame: He is unworthy of a good Master, that is a­sham'd of a bad Livery.

CHAP. LXIX.

LEt not the falling of a Salt, or the crossing of a Hare, or the crying of a Cricket trouble thee. They por­tend no evill, but what thou fearest: He is ill acquainted with himselfe; that knowes not his own Fortunes more then they. If evill follow it, it is the punishment of thy Superstition; not the fulfilling of their Portent: All things are lucky to thee, if thou wilt, nothing but is ominous to the Superstitious.

CHAP. LXX.

SO behave thy self in thy course of life, as at a banquet. Take what is offer'd with modest thankfulnesse: And expect what is not as yet offer'd with hopefull patience: let not thy [Page] rude Appetite presse thee, nor a sleight carefulnesse indispose thee, nor a sullen discontent deject thee, Who desires more then enough, hath too much: And he that is satisfied with a little hath no lesse then e­nough: Be [...] [...]st cui Deus obtulit parcâ, quod sat is est, manu.

CHAP. LXXI.

IS thy Child dead? He is restor'd, not lost: is thy treasure stolne? it is not lost, it is restored: He is an ill debtor, that counts repayment losse. But it was an evill chance that took thy child, and a wicked hand that stole thy Treasure: What is that to thee? it matters not by whom he requires the things from whom he lent them: What goods are ours by loan, are not lost when willingly re­stored, but when unworthily receiv'd.

CHAP. LXXII.

CEnsure no man, detract from no man: Praise no man before his [Page] face; traduce no man behinde his back. Boast not thy selfe abroad, nor flatter thy selfe at home: if any thing crosse thee, accuse thy self: if any one extoll thee, humble thy selfe. Honour those that instruct thee, and be thank­full to those that reprehend thee. Let all thy desires be subjected to Rea­son, and let thy reason be corrected by Religion. Weigh thy selfe by thy own Ballances, and trust not the voice of wild opinion: Observe thy selfe as thy greatest enemy, so shalt thou become thy greatest friend.

CHAP. LXXIII.

ENdeavour to make thy discourse such, as may adminster profit to thy Selfe, or Standers by, thou incurre the danger of an idle Word: Above all Subjects, avoid those which are Seurrilous, and obscene; Tales that are impertinent, and im­probable, and dreams.

CHAP. LXXIV.

IF God hath blest thee with a son, blesse thou that son with a law­full calling: chuse such employ­ment, as may stand with his Fancie, and thy Judgement: His country claymes his ability toward the buil­ding of her honour. If he cannot bring a Cedar, let him bring a shrub. Hee that brings nothing usurps his life, and robs his country of a Servant.

CHAP. LXXV.

AT the first entrance into thy E­state, keep a low saile: Thou maist rise with Honour; Thou canst not decline without shame: He that begins as his Father ended, shall end as his Father begun.

CHAP. LXXVI.

IF any Obscene Tale should chance to slip into thine Ears, a­mong the varieties of Discourse [Page] (if opportunity admit) reprove it: if otherwise, let thy silence, or change of countenance interpret thy dislike: the smiling Ear is Baud to the lasci­vious Tongue.

CHAP. LXXVII.

BEe more circumspect over the works of thy Braine, then the Actions of thy Body: These have in­firmity to plead for them: but they must stand upon their own bottomes: These are but the objects of few; They, of all: These will have Equals to defend them: they have Inferi­ours to envie them; Superiors, to de­ride them; al to censure them: It is no lesse danger for these to be proclaim'd at Pauls Crosse, then for them to be protested in Pauls Church-yard.

CHAP. LXXVIII.

VSe Common place-Books, or Collections, as Indexes to lig [...] thee to the Authours, lest thou be [...] [Page] bus'd: He that takes Learning up on trust, makes him a faire Cup-board with anothers Plate. He is an ill ad­vised purchaser, whose title depends more on Witnesses then Evidences.

CHAP. LXXIX.

IF thou desire to make the best ad­vantage of the Muses, either by Reading to benefit thy selfe, or by Writing, others, keep a peacefull soul in a temperate body: A full belly makes a dull brain; and a turbulent Spirit, a distracted Judgement: The Muses starve in a Cooks shop, and a Lawyers Study.

CHAP. LXXX.

VVHen thou communicates thy selfe by Letters, heighten or depresse thy stile according to the quality of the party and businesse; That which thy tongue would pre­sent to any, if present, let thy Pen represent to [...] him, Abse [...]t: The [Page] tongue is the mindes Interpreter, and the Pen is the Tongues Secre­tary.

CHAP. LXXXI.

KEep thy soule in exercise, lest her faculties rust for want of mo­tion: To eat, sleepe, or sport too long stops the naturall course of her naturall actions: To dwell too long in the employments of the body, is both the cause, and signe of a dull Spirit.

CHAP. LXXXII.

BE very circumspect to whose Tuition thou committ'st thy childe: Every good Schollar is not a good Master. He must be a man of invincible patience, and singular ob­servation: he must study children that will teach them well, and rea­son must rule him that would rule wisely: he must not take advantage of an ignorant father, nor give too [Page] much [...]ar to an indulgent Grandmo­ther: the cōmon good must outweigh his private gaines, and his credit must out-bid Gratuities: he must be deli­gent, and sober, not too familiar, nor too reserv'd, neither amorous nor phantasticke: Just, without fierce­nesse, mercifull, without fondnesse: if such a one thou meet with, thou hast found a Treasure, which, if thou know'st how to value, is invaluable.

CHAP. LXXXIII.

LEt not thy laughter handsell thy owne jest, lest whilst thou laugh at it, others laugh at thee: neither tell it often to the same hearers, lest thou be thought forgetfull, or barren. There is no sweetnesse in a Cabage twice sod, or a tale twice told.

CHAP. LXXXIV.

IF opinion hath lighted the Lampe of thy Name, endeavour to en­courage [Page] it with thy owne Oyle, lest it go out and stinke: The Chroni­call disease of Popularity is shame: If thou be once up, beware: From Fame to Infamy is a beaten Roade.

CHAP. LXXXV.

CLense thy morning soule with private and due Devotions; till then admit no businesse: The first-borne of thy thoughts are Gods, and not thine, but by Sacriledge: thinke thy selfe not ready till thou hast prais'd him, and he will be al­wayes ready to blesse thee.

CHAP. LXXXVI.

IN all thy actions thinke God sees thee; and in all his actions labour to see him; that will make thee fear him; this will move thee to love him; The feare of God is the be­ginning of Knowledge, and the Knowledge of God is the perfection of Love.

CHAP. LXXXVII.

LEt not the expectation of a re­version entice thy heart to the wish of the possessours death, lest a judgement meet thee in thy expe­ctation, or a Curse overtake thee in thy fruition: Every wish makes thee a murtherer, and moves God to be an Accessary; God often lengthens the life of the possessour with the dayes of the Expectour.

CHAP. LXXXVIII.

PRize not thy selfe by what thou hast, but by what thou art; hee that values a Jewell by her golden frame: or a Book by her silver claspa, or a man by his vast estate, erres: if thou art not worth more then the world can make thee, thy Redeemer had a bad penny worth, or thou an un [...]rious Redeemer.

CHAP. LXXXIX.

LEt not thy Fathers, nor the Fa­thers, nor the Church thy Mo­thers beleef, be the ground of thine: The Scripture lies open to the hum­ble he [...] but lockt against the proud Inquis [...] he that beleeves with an implicate Faith is a meer Empe­ricke in Religion.

CHAP. XC.

OF all sinnes, take greatest heed of that which thou hast last, and most repented of: He that was last thrust out of doores, is the next rea­diest to croud in againe: and he that thou hast forest baffled, is likeliest to call more helpe for a revenge: it is requisite for him that hath cast one devill out, to keep strong hold lest seven return.

CHAP. XCI.

IN the meditation of divine My­steries, keep thy heart humble; and thy thoughts holy; let Philosophy not be asham'd to be confuted, nor Logick blush to be confounded; what thou canst not prove, approve; what thou canst not comprehend, beleeve; and what thou canst be­leeve, admire; so shall thy ignorance be satisfied in thy Faith, and thy doubts swallowed up with wonders: the best way to see day-light, is to put out thy candle.

CHAP. XCII.

IF opinion hath cried thy name up let thy modesty cry thy heart down, lest thou ceceiveit; or it thee: there is no lesse danger in a great name then a bad; and no lesse honor in deserving of praise, then in the enduring it.

CHAP. XCIII.

VSe the holy Scriptures with all reverence; let not thy wanton fancy carve it out in jests, nor thy sinfull wit make it an advocate to thy sin: it is a subject for thy faith, not fancy; where Wit and Blasphe­my is one Trade, the understanding's Banckrupt.

CHAP. XCIV.

DOst thou complaine that God hath forsakē thee? it is thou that hast forsaken him: 'tis thou that art mutable: in him there is no shadow of change, in his light is life; if thy Will drive thee into a Dungeon, thou mak'st thy own darknesse, and in that darknesse dwels thy death; from whence, if he redeem thee, he is mercifull; if not, he is just; in both, he receives glory.

CHAP. XCV.

MAke use of Time, if thou lov'st Eternity: know, yesterday cannot be recall'd, to morrow cannot be assured: to day is onely thine; which if thou procrastinate, thou losest, which lost, is lost for ever: One to day, is worth two to morrows.

CHAP. XCVI.

IF thou be strong enough to en­counter with [...]he times, keep thy Station; if not, shift a foot to gain advantage of the Times. He that acts a Begger to prevent a Thiefe, is ne're the poorer; it is a great part of wisedome, sometimes to seem a fool.

CHAP. XCVII.

IF thou intend thy writings for the publique view, lard them not too much with the choice lines of ano­ther Authour, lest thou lose thy own [Page] Gravy: what thou hast read and di­gested being delivered in thy owne Stile becomes thine: it is more de­cent to weare a plaine suit of one entire cloth, then a ga [...]dy garment checquer'd with divers richer frag­ments.

CHAP. XCVIII.

IF God hath blest thee with inhe­ritance, and children to inherit, trust not the staffe of thy family to the hands of one. Make not many Beggers in the building up of one great heir, lest if he miscarry through a prodigall Will, the rest sink through a hard necessity. Gods allowance is a double portion: when high blood, and generous breeding breake their fast in plenty, and dine in poverty, they often sup in Infamy: if thou de­ny them Faulcons wings to prey on Fowl, give them Kites stomachs to seize on Garbage.

CHAP XCIX.

BE very vigilant over thy childe in the April of his understan­ding, lest the frosts of May nippe his Blossomes. While he is a tender Twig, strengthen him; whilst he is a new Vessell, season him; such as thou makest him, such commonly thou shalt finde him. Let his first les­son be Obedience, and the second shall be what thou wilt. Give him Education in good Letters, to the ut­most of thy ability, and his capaci­ty. Season his youth with the love of his Creatour, and make the feare of his God the beginning of his know­ledge: If he have an active spirit, rather rectifie then curbe it; but rec­kon idlenesse among his chiefest faults. Above all things, keep him from vain, lascivious and amorous Pamphlets, as the Primmers of all Vice. As his judgement ripens, ob­serve his inclination, and tender him [Page] a Calling, that shall not crosse it: Forced Marriages and Callings sel­dome prosper; shew him both the Mow, and the Plough; and prepare him as well for the danger of the Skirmish, as possesse him with the ho­nour of the prize. If he chuse the profession of a Schollar, advise him to study the most profitable arts: Po­etry, and the Mathematicks, take up too great a latitude of the soule, and moderately used, are good Recreati­ons, but bad Callings, being nothing but their owne Rewrd: if he chuse the profession of a Souldier, let him know, withall, Honour must be his greatest wages, and his enemies his surest Paymaster. Prepare him a­gainst the danger of a Warre, and advise him of the greater mischiefes of a Garrison; let him avoid De­bauchnesse, and Duels to the utmost of his power, and remember he is not his owne man, and (being his Countries servant) hath no estate in [Page] his owne life. If he chuse a Trade, teach him to forget his Fathers House, and his Mothers Wing: Advise him to be conscionable, carefull, and constant: This done, thou hast done thy part, leave the rest to Provi­dence, and thou hast done it well.

CHAP. C.

COnvey thy love to thy Friend, as an Arrow to the Marke, to stick [...]here, not as a Ball against the Wall, to rebound back to thee: that friend­ship will not continue to the End that is begun for an End.

MEditation is the life of the soul; Action is the soule of Medi­tation, Honour is the reward of acti­on: So meditate, that thou maist do; So'do, that thou maist purchase Ho­nour: For which purchase, give God the Glory.