The
first
part
of
this
Booke
teaching
the
knowledge
of
our selues
.
WISDOME
,
Secondly
it
is
taken
Morally
(
&
indeed
more
properly
)
for
a
discreete
gouernment
of
the
entire
man
in
things
that
are
good
,
honest
,
and
profitable
.
Thirdly
,
it
is
taken
Theologically
,
for
the
knowledge
of
heauenly
things
,
or
for
a
supernaturall
gift
of
grace
infused
by
the
Spirit
of
GOD
.
So
that
from
hence
wee
may
easily
perceiue
three
sorts
of
Wisdome
,
Diuine
,
Humane
,
and
Mundane
,
correspondent
to
GOD
,
Nature
pure
and
entire
,
Nature
vitiated
and
corrupted
.
But
(
to
omit
the
wisdome
which
is
Diuine
&
Metaphysicall
,
as
also
that
which
is
Mundane
and
worldly
;
the
one
as
too
high
and
aboue
the
sphaere
of
Morality
;
the
other
as
too
base
and
vnworthy
to
fil
vp
the
room
in
this
little
Treatise
)
the
only
subiect
of
this
Tract
is
that
which
is
Humane
,
and
teacheth
the
knowledge
and
gouernment
of
our selues
as
wee
are
men
in
our
humane
condition
.
And
it
may
be
attayned
by
two
meanes
;
NOw
this
Humane
wisdome
(
which
is
the
subiect
of
this
tract
,
IN
the
consideration
of
man
by
the
composition
of
his
parts
it
is
easie
to
vnderstand
that
euery
man
is
composed
of
a
body
and
a
soule
;
But
(
not
to
stand
vpon
the
long
connexion
of
the
inward
and
outward
parts
of
the
body
,
being
more
pertinent
to
Physicke
and
Anatomy
then
this
present
discourse
)
the
braine
is
the
chiefest
part
that
makes
for
our
purpose
,
and
most
needfull
to
be
knowne
,
because
from
hence
proceedeth
the
whole
wracke
or
welfare
of
a
man
according
to
the
good
or
ill
temperature
thereof
.
sensitiue
,
&
intellectiue
faculty
.
The
Vegetatiue
hath
a
threefold
virtue
,
The
Imagination
is
commonly
Choler
,
Enuy
,
Iealousie
,
Reuenge
,
Cruelty
.
LOue
(
which
is
the
first
&
most
naturall
passion
)
is
either
the
loue
of
greatnesse
and
honour
,
imperissemper
auida
,
alwaies
greedy
of
authority
,
and
it
is
most
commonly
lodged
in
generous
spirits
that
are
audacious
to
vndertake
high
and
difficult
attempts
.
lucri
bonus
est
odor
ex
●e
qualibet
,
the
sent
of
gaine
is
sweet
though
it
come
from
a
Iakes
.
This
passion
is
commonly
inthroned
in
vulgar
&
degenerous
mindes
,
that
feare
pouerty
as
a
serpent
,
and
adore
riches
as
a
God
;
&
therefore
they
make
haste
by
all
possible
meanes
to
be
wealthy
,
by
extortion
,
vsury
,
bribery
,
and
what
not
?
rather
seruing
their
riches
than
enioying
them
,
and
are
alwaies
poore
in
heaps
of
gold
.
Carnall
Loue
or
Concupiscence
is
terminated
●n
the
mutuall
pleasure
of
both
Sexes
,
sic
mod●
magis
quam
re
ipsâ
labora
mus
,
the
way
to
attaine
i●
doth
more
trouble
vs
the●
the
thing
it selfe
.
THE
other
bitter
streames
of
this
troubled
fountaine
of
Hate
are
these
,
Choler
,
Enuy
,
Iealousie
,
Reuenge
,
Cruelty
.
Choler
is
a
furious
motion
of
the
minde
,
invalidum
omne
naturâ
querulum
est
,
euery
thing
that
is
weake
is
subiect
to
disquiet
.
This
Enuy
hath
,
that
all
in
whom
it
's
bred
Still
thinke
their
neighbors
oxe
is
better
fed
.
Reuenge
is
a
thirsty
desire
of
satisfaction
for
a
wrong
done
to
a
mans
person
or
reputation
in
word
or
deede
,
Cruelty
is
a
thing
base
&
inhumane
,
In
the
consideration
of
man
by
his
humours
and
conditions
wee
may
note
his
vanity
,
weaknes
,
inconstancy
,
miserie
,
presumption
.
The
vanity
of
man
we
may
see
first
imaginarily
in
his
thoughts
;
The
weaknesse
or
imbecility
of
man
wee
may
perceiue
first
in
our
desires
,
quod
non
bonum
benè
facimus
,
in
that
we
doe
not
the
good
we
doe
after
a
good
manner
;
Fourthly
in
the
nice
kind
of
life
that
some
men
addict
themselues
vnto
;
they
mue
vp
themselues
at
home
,
and
neuer
see
the
face
of
a
publike
assembly
,
but
liue
as
it
were
in
a
well
or
a
bottle
,
and
therefore
are
vnfit
to
be
employed
for
the
common
wealth
,
because
they
see
nothing
clerely
,
but
a
far
off
and
through
a
hole
,
and
vnderstand
onely
by
tradition
and
report
.
Fiftly
in
the
selfedisabling
fashion
of
most
men
that
enthrall
their
iudgement
and
vnderstanding
vnder
the
banner
of
authoritie
,
and
approue
of
nothing
without
Aristotle
&
Plato
or
an
ipse
dixit
for
their
opinion
.
The
Inconstancie
of
man
we
may
easily
see
if
wee
note
how
wauering
we
are
in
all
our
actions
,
prorsus
aliud
à
se
ipso
,
quite
different
or
an
other
thing
from
himselfe
.
The
presumption
or
arrogancy
of
man
wee
may
note
first
in
respect
of
other
creatures
,
Thirdly
we
may
note
this
difference
in
respect
of
superiority
and
inferiority
,
Fourthly
wee
may
see
the
difference
of
one
man
from
an
other
by
the
diuersitie
of
their
profession
and
kinde
of
life
:
vt
mens
cuiusque
sic
est
quisque
,
Euery
man
as
hee
affects
so
hee
liues
,
so
that
in
euery
man
wee
may
note
three
kinds
of
liues
,
the
first
inward
to
a
mans
selfe
in
his
thoughts
and
imaginations
,
the
second
domesticall
in
his
priuate
affaires
,
the
third
publike
to
the
view
of
the
world
.
Lastly
we
may
see
the
difference
of
men
by
the
diuersity
of
the
fauours
and
disfauours
of
nature
and
Fortune
.
1.
The
second
part
of
this
Booke
,
conteyning
the
generall
instructions
of
Wisdome
which
respect
all
men
alike
.
NOw
wee
haue
attayned
by
the
naturall
&
morall
consideration
of
man
to
a
breife
knowledge
of
our selues
(
which
is
the
first
and
Theorike
part
of
Wisdome
)
it
behooueth
vs
to
make
vse
of
this
knowledge
,
to
order
our selues
wisely
and
discreetly
by
〈◊〉
,
which
is
the
second
〈◊〉
Practicke
part
of
Wis●ome
;
for
a
man
is
not
herefore
honest
or
vir●ous
,
because
he
knowes
what
is
virtuous
or
honest
,
but
because
he
doth
●he
things
that
are
so
;
Virtutis
omnis
in
hoc
laus
●est
,
the
praise
of
virtue
consists
in
the
action
.
But
for
the
more
reguler
ordering
of
our selues
according
to
WISDOME
there
are
rules
and
praescriptions
both
generall
for
all
men
alike
,
and
particular
for
seuerall
persons
in
their
peculiar
calling
.
The
generall
instructions
of
Wisdome
haue
respect
to
the
Praeparatiues
,
the
foundations
,
t●
offices
,
and
the
fruits
of
wi●dome
.
The
second
Preparatiue
vnto
Wisdome
,
de
facto
,
but
approuing
inwardly
of
that
which
is
de
iure
.
The
libertie
of
the
will
consists
in
managing
our
affections
mildly
and
discreetly
with
reason
and
iudgement
,
and
without
violence
and
passion
.
The
second
foundation
of
Wisdome
is
to
haue
a
certaine
end
and
forme
of
life
,
that
is
,
illud
quemque
decet
quod
suum
est
maximè
,
that
becomes
euery
man
best
,
to
which
he
is
naturally
most
addicted
,
therefore
it
behoues
euery
man
to
know
two
things
,
first
his
owne
inward
disposition
,
his
capacitie
and
abilitie
,
to
what
he
is
most
prone
,
and
for
what
he
is
vnapt
;
secondly
the
nature
of
the
profession
hee
hath
proposed
to
himselfe
,
comparing
them
together
,
to
the
end
hee
may
see
how
his
nature
agrees
with
his
profession
,
and
carry
himselfe
in
his
vocation
with
facilitie
and
delight
.
The
offices
of
Wisdome
are
six
;
a
Saint
at
Church
,
and
a
Deuill
at
home
;
nor
only
in
word
and
beleefe
,
for
so
one
may
be
more
then
a
man
by
confession
,
and
wors●
then
a
swine
in
his
life
:
but
this
Religion
must
be
maried
to
an
essentiall
honestie
,
causing
a
man
to
bee
honestly
religious
and
religiously
honest
,
both
inwardly
in
sinceritie
and
truth
,
and
outwardly
in
life
and
conuersation
.
nihil
enim
interest
●n
habeas
,
an
non
concupiscas
,
not
to
desire
and
to
enioy
is
one
.
2.
Naturally
,
that
is
,
to
desire
not
things
superfluous
,
artificiall
and
pleasing
to
th●
fantasie
(
for
these
are
passions
,
and
beyond
nature
)
but
things
necessarie
and
most
expedient
both
for
our
bodies
and
our
humane
condition
3.
Moderately
and
without
excesse
,
both
in
respect
of
another
,
without
his
scandall
,
losse
,
preiudice
,
and
in
respect
of
our selues
,
without
the
losse
or
hindrance
of
our
health
,
leasure
,
functions
,
affaires
,
reputation
,
duty
.
4.
By
relation
,
that
is
,
to
propose
vnto
our selues
a
certaine
end
of
our
desires
and
pleasures
,
and
to
terminate
them
in
our selues
.
hoc
enim
est
benè
sustinere
,
&
abstinere
benè
,
this
is
well
to
sustaine
the
euill
of
aduersitie
,
and
well
to
abstaine
from
the
sugred
baits
of
pleasure
and
prosperitie
:
not
like
the
vulgar
,
that
thinke
there
is
no
surfetting
with
hony
,
no
rockes
able
to
split
the
floating
ship
of
prosperitie
;
wee
must
rather
follow
the
aduice
of
the
wiser
,
&
neque
in
secundis
confidere
,
nec
in
aduersis
deficere
,
sed
semper
erigere
animum
supra
minas
&
promissa
fortunae
;
wee
must
neither
presume
in
prosperitie
,
nor
despaire
in
aduersitie
,
but
alwayes
eleuate
our
spirit
aboue
the
threats
and
promises
of
fortune
.
Wee
shall
the
better
carry
our selues
in
prosperitie
,
if
we
consider
well
the
nature
of
it
,
first
that
riches
,
honours
,
and
the
fauours
of
fortune
are
improperly
called
goods
,
since
they
are
common
as
well
to
the
bad
as
the
good
,
and
neither
make
the
one
better
,
nor
reforme
the
other
;
secondly
that
prosperitie
is
like
a
honied
poison
,
and
therefore
we
should
bee
then
most
carefull
and
learne
to
mortifie
our
presumption
,
to
bridle
our
affections
,
and
retaine
our
desires
.
And
for
Aduersitie
,
quoniam
ipsa
vita
est
fortu●iae
ludibrium
,
&
omnia
ad
quae
gemimus
,
quae
expauescimus
,
tributa
vitae
sunt
;
since
our
life
is
but
the
play-game
of
fortune
,
and
all
things
that
grieue
and
afflict
vs
are
but
the
tributes
of
life
,
and
incident
to
our
humane
condition
,
we
should
therefore
make
a
virtue
of
necessitie
,
and
arme
our selues
with
patience
quietly
to
endure
them
:
and
the
more
easily
wee
may
doe
it
if
we
consider
well
the
nature
and
causes
of
aduersities
and
afflictions
,
whether
they
be
true
and
naturall
,
as
sicknesse
,
pouertie
,
and
the
like
,
or
imaginarie
and
fantasticall
.
In
respect
of
the
nature
of
aduersitie
wee
may
easily
endure
it
,
1.
because
it
is
in
it selfe
no
euill
,
but
in
the
opinion
of
the
vulgar
;
2.
because
it
is
common
to
all
,
though
after
a
diuers
manner
,
to
the
wise
and
godly
as
matter
of
good
and
instruction
,
to
fooles
and
reprobates
as
occasion
of
euill
and
despaire
;
3.
because
it
toucheth
but
the
lesser
and
outward
part
of
man
,
and
cannot
make
him
vicious
,
nor
rob
him
of
his
probitie
and
virtue
,
though
it
make
him
poore
,
sicke
,
and
afflicted
.
In
respect
of
the
cause
of
aduersitie
we
must
consider
that
it
is
either
our
owne
sinne
,
the
iustice
and
anger
of
God
,
or
the
policie
of
the
world
.
And
now
the
face
of
aduersitie
is
thus
vnmasked
,
it
will
appeare
with
a
more
gentle
aspect
,
and
we
may
auoid
or
mitigate
it
by
these
two
meanes
,
first
by
being
honest
and
vertuous
,
(
for
such
a
man
is
more
peaceable
in
aduersitie
then
a
wicked
man
in
prosperitie
)
secondly
by
premeditation
and
presupposing
the
worst
,
that
so
we
may
be
fore-armed
to
beare
with
patience
any
thing
that
may
happen
;
nam
quae
alij
diu
patiendo
leuia
faciunt
,
sapiens
leuia
facit
diu
cogitando
,
that
which
others
make
light
by
long
suffering
,
a
wise
man
maketh
easie
by
long
cogitation
.
The
fift
office
of
Wisdome
is
well
and
plausibly
to
carry
our selues
in
company
,
sed
vbicunque
opus
sit
animum
flectere
,
bend
his
minde
as
occasion
shall
require
.
In
our
common
conuersation
wee
shall
the
better
cary
our selues
if
we
obserue
these
rules
,
1.
for
a
man
to
speake
little
and
modestly
;
2.
not
to
bee
too
scrupulous
in
applying
himselfe
to
the
fashion
of
the
company
;
3.
not
to
bee
too
forward
to
put
out
himselfe
and
shew
all
that
is
in
him
;
4.
to
be
honestly
curious
in
enquiring
of
al
things
,
iudging
soundly
of
them
,
so
to
make
vse
and
profit
by
them
;
5.
not
to
contest
with
any
,
especially
not
our
superiours
because
wee
owe
them
respect
,
not
our
inferiours
because
the
match
is
vnequall
;
6.
not
to
speake
resolutely
or
peremptorily
in
any
discourse
:
so
by
this
meanes
a
man
shall
carry
himselfe
well
and
debonarily
towards
all
,
and
yet
haue
his
minde
secret
,
and
keepe
himselfe
to
himselfe
,
according
to
the
old
precept
,
frons
aperta
,
lingua
parca
,
mens
clausa
,
nulli
fidere
.
In
our
particular
and
more
priuate
conuersation
it
will
be
expedient
to
obserue
these
rules
,
1.
for
our
associates
to
make
choice
of
such
as
are
honest
,
wise
,
and
dexterious
;
2.
not
to
be
amazed
at
the
opinion
of
others
though
it
oppose
ours
,
but
to
iudge
soundly
of
it
,
and
if
there
be
cause
of
contradiction
,
not
to
bee
bold
,
obstinate
,
nor
bitter
;
3.
not
to
bee
troubled
with
the
vnciuill
behauiour
or
rude
speeches
of
any
,
but
to
beare
them
manfully
,
and
not
answer
a
foole
in
his
follie
;
4.
in
disputation
and
controuersie
to
be
briefe
and
methodicall
,
and
to
ayme
alwaies
at
the
truth
,
not
vsing
all
the
meanes
a
man
may
haue
,
but
the
best
and
most
pressing
;
5.
in
a
iest
to
take
the
present
occasion
by
the
locke
,
and
to
be
facete
without
scurrilitie
,
and
touch
no
mans
person
nor
reputation
,
for
it
is
a
bad
exchange
to
sell
a
friend
for
a
iest
:
The
sixt
and
last
office
of
Wisdome
is
for
a
man
to
carry
himselfe
wisely
in
his
affaires
;
health
,
beautie
,
nobilitie
,
riches
,
and
foure
the
soule
,
honestie
,
wisdome
,
abilitie
,
science
,
and
these
are
correspondent
one
to
the
other
,
so
that
health
,
beautie
,
nobilitie
and
riches
in
the
body
are
the
same
that
honestie
,
wisdome
,
sufficiencie
or
abilitie
,
and
science
in
the
soule
;
and
in
vaine
shall
a
man
studie
the
precepts
of
a
good
life
,
vnlesse
he
know
well
how
to
iudge
and
esteeme
of
these
.
Now
the
rules
and
best
helpes
to
this
wise
carriage
in
our
affaires
are
these
;
1.
To
know
the
nature
and
humour
of
the
person
with
whom
a
man
hath
to
deale
,
that
so
he
may
turne
his
saile
to
the
winde
,
and
also
the
nature
of
the
businesse
he
hath
in
hand
,
not
superficially
,
but
the
quintessence
of
it
;
2.
to
know
the
true
worth
and
value
of
things
,
iudging
of
them
not
like
the
common
sort
by
their
noueltie
,
strangenesse
,
difficultie
,
or
report
,
but
estimating
all
things
(
after
the
manner
of
the
wise
)
first
inwardly
by
their
true
and
naturall
value
,
then
outwardly
by
their
profit
and
commoditie
;
3
to
chuse
well
,
which
choice
consists
either
in
good
things
,
to
chuse
the
most
honest
&
commodious
,
or
in
euil
to
flie
the
most
iniust
,
dishonest
,
inconuenient
:
4
to
consult
and
take
the
aduice
of
a
friend
,
who
must
be
first
honest
and
faithfull
,
then
discreet
and
sufficient
:
5.
To
ballance
a
mans
selfe
betweene
distrust
and
assurance
,
not
to
bee
too
confident
in
any
man
,
yet
making
no
shew
of
distrust
,
but
fearing
to
be
deceiued
:
6.
To
make
vse
of
all
occasions
,
and
herein
a
man
must
auoid
two
things
,
precipitation
and
rashnesse
in
apprehending
,
moresitie
and
slacknesse
for
ouer-slipping
the
occasion
,
and
take
it
neither
when
it
is
greene
,
nor
too
ripe
,
but
iust
when
it
is
offered
:
7.
To
doe
nothing
without
a
good
reason
:
8.
To
be
industrious
,
not
relying
vpon
fortune
,
nor
contemning
it
,
in
all
our
actions
making
vertue
the
captaine
,
fortune
the
follower
,
virtute
duce
,
comite
fortunâ
.
The
fruits
of
Wisedome
are
two
;
tam
vtiliter
viuendum
est
,
vt
non
nesciamus
foelicitèr
desistere
,
wee
must
liue
so
profitably
,
that
wee
may
know
how
to
die
happily
,
esteeming
of
death
not
like
the
common
people
that
she
it
as
an
euill
,
nor
as
some
that
contemne
it
as
a
thing
of
no
importance
,
nor
as
others
that
seeke
and
desire
it
,
vitam
habentes
in
patientiâ
,
mortem
in
desiderio
,
enduring
life
,
and
coueting
death
;
wee
must
follow
the
wise
,
and
neither
feare
nor
desire
death
,
but
attend
it
cheerefully
as
a
thing
naturall
,
because
it
is
the
order
of
the
whole
Vniuerse
;
ineuitable
,
quia
omnes
eodem
cogimur
,
because
wee
are
all
compeld
to
die
;
profitable
,
quia
dies
mortis
aeterninatalis
est
,
because
the
day
of
our
death
is
the
birth-day
of
eternitie
,
and
the
consummation
of
our
labours
.
Now
the
meanes
to
make
our selues
ready
for
death
are
these
,
1.
in
all
our
actions
to
discharge
a
good
conscience
,
2.
euery
night
to
cast
vp
our
accounts
,
and
to
repent
earnestly
for
the
misdeeds
of
that
day
;
and
so
(
our
sinnes
being
dead
before
our selues
)
we
shal
haue
nothing
else
to
doe
at
the
houre
of
our
death
but
to
die
.
The
last
fruit
and
crowne
of
Wisdome
is
to
maintaine
our selues
in
a
true
tranquillitie
of
spirit
,
quibus
tanquam
in
publico
&
teste
coelo
viuimus
,
whereby
we
liue
as
it
were
in
publike
,
and
haue
God
for
a
witnesse
to
all
our
actions
,
2.
Alacritie
and
a
couragious
constancie
,
whereby
a
man
solaceth
himselfe
,
and
raiseth
his
spirit
aboue
all
chances
that
may
happen
,
without
perturbation
or
feare
.
The
third
part
of
this
Booke
,
containing
the
particular
instructions
of
Wisdome
,
which
respect
particular
persons
in
their
seuerall
callings
,
affaires
and
accidents
.
IT
remaineth
now
that
wee
proceede
to
the
last
part
of
Wisdome
,
which
respecteth
euery
mans
particular
;
and
the
shortest
way
to
attaine
it
is
to
guide
our selues
by
the
foure
Morall
or
Cardinall
vertues
,
for
these
haue
respect
to
all
our
humane
condition
,
Prudence
to
the
whole
course
of
our
life
,
but
especially
to
the
Affaires
wherein
it
is
busied
,
Iustice
to
the
Persons
,
Fortitude
and
Temperance
to
the
Accidents
.
Prudence
(
which
is
Auriga
virtutum
,
the
Queene
and
guide
of
the
other
vertues
)
is
the
election
&
choice
of
things
that
are
to
bee
desired
or
fled
,
and
consisteth
in
consulting
and
deliberating
well
,
in
iudging
and
resoluing
well
,
in
accomplishing
and
executing
well
.
And
it
is
diuersly
distinguisht
;
first
in
respect
of
the
Persons
,
and
so
it
is
either
priuate
in
vnico
indiuiduo
,
or
sociable
and
oeconomicall
among
a
few
,
or
publike
and
politike
among
many
:
secondly
it
is
distinguisht
in
respect
of
the
affaires
,
which
are
either
ordinary
and
easie
,
or
difficult
and
extraordinary
.
The
preparatiue
office
of
a
Prince
concerning
the
preparation
of
prouision
for
a
State
(
according
to
the
Writers
of
best
note
and
choice
,
knowledge
of
the
State
,
Virtue
,
Carriage
,
Councell
,
Treasure
,
Forces
and
Armes
,
Alliances
.
The
knowledge
of
the
State
consisteth
in
two
things
,
Pietie
,
Iustice
,
Valour
,
Clemencie
,
Liberalitie
,
Magnanimitie
.
The
Pietie
of
the
Prince
is
to
maintaine
Religion
,
and
to
depresse
all
innouations
and
controuersies
therein
.
The
Iustice
of
a
Prince
respecteth
first
himselfe
,
to
be
(
as
neere
as
may
be
)
the
same
in
his
life
that
hee
is
in
his
lawes
;
secondly
his
subiects
,
to
cause
his
lawes
to
bee
iustly
executed
towards
all
,
without
partialitie
and
protraction
of
suits
.
But
in
the
Iustice
of
a
Prince
we
must
not
bee
too
strict
;
for
(
in
as
much
as
it
is
a
matter
of
no
small
moment
well
to
gouerne
a
State
)
it
is
expedient
for
a
Prince
enterchangeably
to
assume
the
skinne
of
the
Foxe
▪
and
the
Lion
,
and
to
doe
that
for
the
good
and
safetie
of
himselfe
and
the
weale-publike
,
which
in
priuate
persons
were
vicious
and
vnlawfull
:
therefore
the
Politicians
haue
thought
these
eight
things
expedient
in
a
Prince
,
although
some
question
the
lawfulnesse
;
1.
Distrust
,
to
bee
vigilant
,
to
beleeue
none
,
to
take
heed
of
all
,
ne
aditum
nocendi
perfido
praestet
fides
,
left
too
much
credulitie
make
a
Traitor
.
2.
Dissimulation
,
both
in
time
of
warre
with
the
enemie
,
and
in
peace
with
his
subiects
.
3.
By
secret
practises
and
intelligences
to
draw
vnto
him
the
hearts
and
seruices
of
the
officers
and
trustiest
friends
of
forraine
Princes
and
Lords
,
and
of
his
owne
subiects
at
home
;
and
this
is
wrought
either
by
perswasion
,
or
presents
and
pensions
.
4.
Subtletie
,
to
obtaine
his
purpose
by
equiuocation
,
circumuention
,
Letters
,
embassages
,
and
to
doe
that
closely
which
hee
may
not
doe
openly
.
5.
To
clip
the
wings
of
any
one
that
is
like
to
soare
too
high
in
the
State
.
6.
In
a
time
of
necessitie
and
pouertie
of
the
State
to
take
by
authoritie
the
wealth
of
the
richest
.
7.
To
cancell
the
lawes
or
priuiledges
that
are
any
way
preiudiciall
to
the
authoritie
of
the
Prince
.
8.
To
possesse
himselfe
by
preuention
of
a
Citie
or
Prouince
commodious
for
the
State
,
rather
then
to
suffer
another
dangerous
neighbour
to
take
it
.
His
Valour
is
a
militarie
and
couragious
wisdome
,
which
is
required
in
him
for
the
defence
of
himselfe
and
the
State
.
The
Clemencie
of
a
Prince
is
a
sweet
kinde
of
lenitie
,
and
required
in
him
to
moderate
the
rigour
of
Iustice
,
and
to
make
him
more
beloued
then
feared
of
his
Subiects
.
The
Liberalitie
of
a
Prince
consisteth
properly
in
gifts
bestowed
,
wherein
are
to
bee
considered
two
things
,
first
the
person
,
who
should
be
a
man
of
desert
,
or
one
that
hath
done
good
seruice
to
the
common-weale
;
secondly
the
manner
of
the
gift
,
which
must
not
be
excessiue
,
nor
at
once
.
The
Magnanimitie
required
in
a
Prince
is
a
generositie
or
greatnesse
of
courage
,
non
leuiter
irasci
,
sed
iniurias
despicere
indignas
Caesaris
irâ
,
not
to
bee
easily
moued
,
but
to
despise
iniuries
that
are
vnworthy
the
anger
of
a
Prince
.
quia
maiestati
maior
ex
longinquo
reuerentia
,
because
the
rarenesse
of
a
Princes
presence
procures
the
greater
reuerence
.
The
fourth
head
of
prouision
is
Councell
,
The
fift
head
of
prouision
For
the
foundation
of
the
Treasurie
these
are
the
meanes
,
1.
not
to
alienate
the
publike
reuenew
of
the
State
;
2.
to
employ
well
the
spoiles
made
vpon
the
enemie
;
3.
presents
,
tributes
,
and
donations
of
friends
,
Allies
,
and
subiects
;
4.
Imposts
vpon
merchandise
in
Dockes
and
Hauen
Townes
,
prouided
first
that
there
bee
no
transportation
of
things
necessary
for
life
,
nor
of
vnwrought
wares
,
that
the
Subiects
may
be
furnished
and
set
on
worke
,
secondly
that
the
stranger
bee
more
charged
then
the
Subiect
.
And
these
are
the
meanes
for
increasing
the
Treasurie
most
iust
and
approued
;
there
are
also
other
meanes
,
but
not
so
vsuall
,
as
the
emploiment
of
the
Exchequer
coine
to
some
small
profit
,
and
subsidies
and
loanes
of
subiects
in
a
time
of
necessitie
;
which
loanes
must
be
leuied
vpon
the
goods
,
and
not
the
heads
of
men
,
and
equally
vpon
all
,
for
it
is
iniustice
that
some
should
pay
all
,
and
others
bee
discharged
.
Concerning
the
emploiment
of
the
Treasurie
,
it
should
bee
for
the
maintenance
of
the
Kings
house
,
the
pay
of
men
of
warre
,
the
wages
of
Officers
,
the
reward
of
such
as
deserue
well
of
the
Common-wealth
,
the
succour
of
poore
,
repairing
of
Cities
,
fortifying
the
Frontiers
,
mending
high-wayes
,
establishing
Colledges
and
publike
houses
.
For
the
reseruation
of
the
Treasurie
against
a
time
of
necessitie
,
the
most
profitable
and
securest
way
is
to
lend
the
coine
(
as
is
aforesaid
)
with
some
small
profit
to
particular
persons
vpon
good
securitie
,
and
that
for
a
threefold
reason
;
because
it
increaseth
the
Treasurie
,
it
giues
meanes
to
particular
persons
to
traffike
,
and
saues
the
publike
treasure
from
the
pawes
of
the
insinuating
Courtiers
.
The
sixt
head
of
prouision
is
an
armed
power
,
THe
Actiue
office
of
a
Prince
concerning
his
gouernment
of
the
State
consisteth
in
the
acquisition
of
the
loue
of
the
subiects
,
Now
this
Actiue
office
of
a
Prince
is
either
Peaceable
or
Militarie
;
The
Militarie
Action
of
a
Prince
consisteth
in
enterprising
,
making
and
finishing
warre
.
To
make
an
enterprize
iust
,
To
make
warre
,
In
the
discipline
of
Souldiers
two
ends
are
to
be
proposed
,
Valour
and
Manners
,
to
make
the
Souldiers
valiant
&
honest
;
to
Valour
3.
things
are
needfull
.
First
,
daily
exercise
in
Armes
,
without
intermission
:
Secondly
,
trauell
&
paines
,
to
learne
to
digge
,
to
plant
a
Pallaside
,
to
order
a
Barricado
,
to
carry
heauie
burthens
,
and
the
like
.
Thirdly
,
Order
:
1.
in
the
distribution
of
the
troopes
into
Battalions
,
Regiments
,
Ensigns
Camerads
:
2.
in
the
situation
of
the
Campe
,
diuiding
it
proportionably
into
quarters
,
hauing
the
places
,
entries
,
issues
,
and
lodgings
fitted
both
for
horsemen
and
foote
,
whereby
it
may
bee
easie
for
euery
man
to
find
his
quarter
and
place
:
3.
in
the
March
in
the
field
against
the
enemy
,
that
euery
one
keepe
his
ranke
and
bee
equally
distant
one
from
an
other
:
And
this
order
is
most
needfull
for
securing
the
Armie
,
and
for
the
facillity
of
the
remoues
and
commands
of
the
Captaines
.
To
Manners
(
the
second
part
of
warlike
discipline
)
three
things
are
required
:
1
Continency
,
to
depresse
gluttony
,
drunkennesse
,
whooredome
,
and
all
loose
sensuality
in
the
Souldiers
:
2.
Modesty
in
words
,
to
shun
all
ostentation
and
brauery
of
speech
:
3.
Abstinence
to
keepe
their
hands
from
violence
,
pillage
and
robbery
.
This
of
the
Souldiers
.
The
Captains
are
of
two
sorts
,
the
Generall
,
who
must
be
either
the
Prince
himselfe
or
his
deputy
;
and
the
Subalterne
Leaders
of
Companies
.
In
the
Generall
this
is
requisite
:
1.
that
hee
be
wise
,
and
well
experienced
in
the
Art
military
:
2.
that
hee
be
cold
and
stayed
,
free
from
precipitation
and
temerity
:
3.
that
hee
bee
vigilant
and
actiue
,
teaching
by
his
owne
example
.
The
rules
of
war
(
being
the
third
thing
required
to
make
warre
)
by
reason
of
the
diuers
occurrences
cannot
be
perpetuall
and
certaine
:
but
the
generall
aduisements
respect
eyther
the
whole
time
of
warre
,
the
fight
,
the
ranged
battailes
,
or
the
battalles
beeing
ioyned
.
Touching
the
fight
these
circumstances
are
to
be
obserued
:
1.
The
time
,
which
must
be
seldome
,
and
in
necessity
,
the
viands
or
treasure
failing
,
the
men
beginning
to
distast
the
wars
,
or
the
like
:
2.
The
place
,
not
within
his
owne
territories
,
vnlesse
the
enemy
be
already
entered
,
and
then
he
must
not
hazard
the
battell
till
he
haue
an
other
army
in
supply
:
and
for
the
field
,
it
must
bee
considered
whether
it
be
fitter
for
himselfe
or
the
enemy
,
as
the
Champion
is
best
for
the
Caualary
,
streight
and
narrow
places
set
with
piles
,
full
of
ditches
and
trees
for
the
Infantery
.
3.
The
manner
of
the
fight
is
to
bee
considered
,
and
heere
the
most
aduantagious
is
the
best
,
whether
it
be
by
surprize
,
subtlety
,
stratagems
,
close
and
convert
,
fayning
to
feare
,
so
to
ensnare
the
enemy
,
or
by
watching
his
ouersights
,
the
better
to
preuaile
against
him
.
For
Ranges
of
Battailes
,
these
things
are
required
:
1.
A
comely
ordering
of
the
men
:
2
A
hidden
supply
alwaies
in
a
readinesse
to
astonish
the
enemy
vnawares
:
3.
To
be
first
in
the
field
and
ranged
in
battell
aray
:
4.
A
cheerefull
countenance
of
the
Generall
and
the
Captaines
:
5.
An
oration
to
encourage
the
souldiers
,
laying
open
the
honour
of
valour
,
and
the
iustice
of
their
cause
.
The
Battailes
beeing
ioyned
,
if
the
Army
wauer
,
the
Generall
must
animate
them
by
his
own
example
,
and
discharge
the
duety
of
a
resolute
Leader
,
and
if
the
fielde
be
his
,
hee
must
stay
his
Souldiers
,
least
in
pursuit
of
the
enemy
,
they
disband
and
scatter
themselues
,
and
so
the
vanquished
gather
head
and
ouercome
them
.
If
he
be
vanquished
,
he
must
not
be
astonished
,
but
renew
his
forces
,
make
a
new
Leuie
,
put
good
garrisons
in
his
strongest
places
,
and
hope
to
better
his
fortunes
.
The
rules
heerein
respect
first
the
vanquished
who
should
continue
armed
and
make
shew
of
security
and
resolution
:
Secondly
,
the
vanquishers
,
who
ought
not
to
be
ouer-hardly
perswaded
to
peace
:
1.
Because
an
old
enemy
groweth
cunning
&
dangerous
:
2.
because
the
continuance
of
warre
is
burthensome
to
the
state
:
3.
Quia
tutior
certa
pax
speratâ
victoriâ
Because
a
certaine
Peace
is
better
then
a
hoped
for
victory
.
In
those
that
are
present
and
presse
vs
(
whether
it
bee
some
present
vnlucky
accident
,
In
ambiguous
affaire
(
as
in
the
choice
of
two
things
that
seeme
equally
good
or
euill
,
Now
of
those
accidents
that
are
difficult
and
dangerous
,
some
are
secret
and
hidden
,
others
manifest
and
open
:
those
that
are
hidden
and
most
dangerous
are
two
,
Sudden
Tumults
are
nothing
but
commotions
of
the
people
raised
in
a
heate
,
Faction
or
Confederacy
is
a
complot
or
association
of
one
against
an
other
among
the
subiects
;
Now
in
Priuate
dissentions
betweene
man
and
man
,
For
the
Body
(
in
as
much
as
the
Spirit
is
to
it
as
the
husband
to
the
wife
)
wee
owe
it
our
care
and
assistance
;
wee
must
therefore
nourish
,
not
pamper
it
,
making
the
Spirit
Lord
ouer
it
,
not
a
Tyrant
,
not
a
Seruant
.
Concerning
Goods
or
riches
,
wee
ought
to
gather
,
to
keepe
,
to
employ
them
well
;
1.
desiring
,
not
louing
them
;
2.
seeking
them
,
but
not
by
bad
meanes
or
the
dammage
of
another
;
3.
not
reiecting
them
entring
at
an
honest
gate
,
but
receiuing
them
willingly
into
our
houses
,
not
our
Temples
;
4.
employing
them
honestly
and
discreetly
to
the
good
of
our selues
and
others
;
5.
not
grieuing
if
they
bee
lost
or
stollen
,
but
suffering
them
to
depart
by
themselues
,
not
with
our
hearts
.
Our
duty
towards
our
neighbour
is
either
generall
containing
the
common
duties
of
all
towards
all
,
naturall
,
sociable
,
hospitall
,
and
venereous
;
by
the
Modernes
otherwayes
,
first
in
respect
of
the
causes
of
it
,
which
are
Nature
,
Virtue
,
Profit
,
Pleasure
;
secondly
in
respect
of
the
persons
,
and
that
in
three
kindes
;
either
in
a
direct
line
betweene
Superiours
and
Inferiours
,
as
betweene
Parents
and
Children
,
Princes
and
Subiects
,
Tutors
and
Pupils
,
Masters
and
Seruants
,
which
cannot
properly
be
called
Friendship
,
because
of
the
disparitie
and
obligation
betweene
them
,
which
hindereth
familiar
communication
and
inwardnesse
;
or
in
a
collaterall
line
betweene
equals
,
which
is
either
Naturall
,
betweene
brothers
,
sisters
,
and
cousins
,
(
which
is
likewise
imperfect
by
reason
of
the
bond
of
nature
)
or
Voluntarie
betweene
friends
and
companions
,
and
this
is
truly
friendship
.
Or
else
it
is
mixt
and
matrimoniall
,
which
is
partly
in
a
direct
line
because
of
the
superioritie
of
the
husband
and
the
inferioritie
of
the
wife
,
and
partly
in
a
collaterall
line
,
being
both
companions
and
equals
;
and
this
is
also
imperfect
,
both
by
reason
of
the
necessitie
and
constraint
of
the
bond
after
mariage
,
and
the
weaknesse
of
the
wife
,
who
is
no
way
correspondent
in
conference
and
communication
,
of
thoughts
&
iudgements
.
Thirdly
Friendship
is
distinguished
in
respect
of
the
degrees
and
intention
of
it
,
and
so
there
is
a
Common
and
a
Perfect
Friendship
;
the
Common
is
quickly
attained
,
the
Perfect
in
a
long
time
;
that
may
bee
betweene
many
,
this
onely
betweene
two
:
the
one
is
capable
of
restraints
and
exceptions
,
according
to
their
presence
,
absence
,
merits
,
good
deeds
,
and
the
like
;
the
other
is
alwayes
the
same
;
the
first
is
attained
(
as
some
haue
obserued
)
by
speaking
things
pleasant
and
doing
things
profitable
,
the
latter
onely
by
a
liuely
and
reciprocall
virtue
:
so
that
Common
Friendship
is
nothing
but
familiaritie
or
a
priuate
acquaintance
,
but
the
true
and
Perfect
consisteth
in
a
sympathie
of
humours
and
wils
,
with
one
onely
who
is
another
selfe
,
and
betweene
two
that
are
but
one
.
And
it
is
a
free
and
vniuersall
confusion
of
two
soules
:
the
words
are
emphaticall
;
1.
a
confusion
of
foules
,
importing
the
inseparabilitie
of
the
vnion
betwixt
them
,
2.
free
and
voluntarie
,
built
vpon
the
pure
choice
of
the
will
,
without
any
other
obligation
;
3.
vniuersall
,
without
exception
of
goods
,
honours
,
iudgements
,
thoughts
,
wils
,
and
life
it selfe
.
The
second
office
of
Friendship
is
a
true
and
free
Admonition
,
The
third
office
of
Friendship
consisteth
in
benefits
,
obligation
,
The
other
part
of
an
obligation
is
Passiue
,
which
is
nothing
but
a
thankfulnesse
for
a
benefit
receiued
;
and
herein
a
man
must
obserue
foure
things
;
1.
to
receive
the
benefit
cheerefully
,
2.
alwayes
to
remember
it
,
3.
to
publish
it
,
4.
to
make
a
recompence
;
which
must
bee
done
1.
willingly
,
2.
not
too
speedily
,
but
vpon
some
good
occasion
;
3.
with
vsurie
,
surpassing
the
benefit
receiued
,
yet
alwayes
acknowledging
a
mans
selfe
indebted
;
4.
if
a
man
bee
vnable
to
requite
,
to
shew
alwayes
testimonies
of
his
thankfulnesse
.
The
second
part
of
our
duty
towards
our
Neighbour
is
speciall
,
The
duties
betweene
●he
man
and
the
wife
are
●ither
common
&
equall
●o
both
,
The
duty
of
Parents
and
Children
is
reciprocally
naturall
,
In
the
Infancie
of
the
childe
this
must
bee
obserued
,
1.
the
nurse
must
bee
either
the
mother
(
which
is
most
naturall
)
or
a
woman
that
is
young
and
of
a
hot
and
dri●
complexion
;
2.
it
mus●
be
fed
with
creame
so●
with
hony
and
a
little
salt
;
3.
it
must
bee
accustomed
by
little
and
little
to
the
aire
,
to
heat
and
cold
.
In
the
Youth
of
the
childe
,
as
soone
as
it
is
able
to
goe
and
speake
,
and
the
faculties
of
the
minde
are
awakened
,
(
which
beginne
about
the
fourth
or
fift
yeare
)
it
is
the
duty
of
the
Parent
to
instruct
it
well
,
and
to
season
this
new
vessell
with
a
good
and
wholesome
tincture
.
Now
these
instructions
are
either
Common
or
Particular
;
the
Common
are
these
,
1.
carefully
to
guard
the
eyes
and
eares
of
the
childe
,
that
none
speake
or
doe
any
thing
that
is
euill
in
his
sight
or
hearing
;
2.
to
procure
good
Tutors
or
Instructors
,
who
must
bee
fuller
of
wisdome
then
Pedanticall
science
,
and
such
as
accord
in
opinion
and
their
manner
of
proceeding
,
teaching
mildly
without
seueritie
and
rigour
.
Now
there
is
no
better
way
of
instruction
then
often
to
examine
the
scholler
,
and
to
make
him
giue
his
opinion
,
and
afterwards
a
reason
of
his
opinion
:
and
touching
the
bookes
to
bee
read
,
they
must
be
of
noble
and
serious
matters
teaching
the
knowledge
of
our
humane
condition
,
and
such
as
reforme
the
will
and
direct
the
iudgement
,
teaching
the
difference
betweene
passion
and
virtue
,
what
to
flie
,
what
to
desire
.
The
Particular
instructions
of
youth
consist
in
the
forming
of
the
spirit
,
the
ordering
of
the
body
,
the
ruling
of
the
manners
.
In
forming
the
spirit
of
the
childe
a
man
must
aime
both
at
the
End
and
the
Meanes
of
instruction
.
The
end
of
instruction
is
to
build
vp
the
minde
in
knowledge
,
honestie
,
virtue
,
wisedome
;
and
the
aduisements
in
this
point
are
two
,
first
not
to
endeuour
so
much
to
inflame
the
imagination
and
stuffe
the
memorie
,
as
to
conforme
the
iudgement
and
the
will
;
but
to
studie
more
for
wisdome
then
science
,
because
wisdome
is
farre
better
then
science
,
and
because
these
two
are
much
different
,
especially
by
reason
of
the
contrarietie
of
their
temperatures
,
for
science
is
in
the
memorie
,
which
requireth
a
moist
temper
of
the
braine
,
wisdome
in
the
vnderstanding
which
requireth
it
to
bee
drie
:
so
that
science
is
nothing
but
an
accumulation
of
an
acquired
good
,
or
a
collection
of
what
is
seene
,
heard
,
read
;
but
wisdome
is
the
rule
of
the
soule
,
the
guide
of
our
thoughts
,
desires
,
opinions
,
words
,
actions
.
The
second
aduice
in
this
point
is
this
;
not
to
gather
the
opinions
and
knowledge
of
other
men
for
ostentation
or
report
,
but
for
profit
,
to
make
them
his
owne
,
as
the
Bee
extracts
the
hony
from
the
flower
;
and
in
reading
other
mens
writings
not
to
taske
the
memorie
to
retaine
the
leafe
,
the
place
,
the
chapter
,
but
the
summe
and
marrow
of
the
booke
.
Now
of
Sciences
the
best
are
the
Naturall
that
shew
what
wee
are
,
and
the
Morall
that
shew
what
we
should
bee
,
vnder
which
are
contained
the
Oeconomickes
,
Politickes
,
Histories
.
The
Meanes
of
instruction
(
which
is
the
second
thing
to
be
considered
in
forming
the
minde
of
the
scholler
)
is
two
fold
,
the
one
by
word
of
mouth
,
and
that
either
by
precepts
or
conference
;
the
other
by
example
,
both
from
the
good
by
imitation
,
and
from
the
bad
by
dissenting
from
them
in
opinion
and
life
.
And
these
two
wayes
of
profiting
by
speech
and
example
are
drawne
either
from
the
liuing
by
discourse
and
frequentation
of
their
company
,
or
from
the
dead
by
reading
their
bookes
.
In
ordering
the
Body
these
are
the
rules
,
1.
to
keepe
the
childe
from
pride
and
delicacy
in
apparell
;
2.
to
vse
him
to
a
moderation
in
sleeping
,
eating
and
drinking
;
3.
to
accustome
him
to
heate
and
cold
,
labour
and
paines
.
In
ruling
the
Manners
a
man
must
take
care
to
rate
vp
in
his
child
those
things
that
are
euill
,
correcting
in
him
first
all
swearing
,
lying
,
sottish
shame
,
hiding
the
face
,
houlding
downe
the
head
,
blushing
at
euery
question
,
and
weeping
at
euery
sharpe
worde
:
Secondly
all
affectation
in
habit
,
speech
,
gate
,
and
gesture
:
Thirdly
all
obstinate
sullennesse
,
that
the
childe
neuer
haue
his
will
by
froward
or
peruerse
meanes
.
And
as
a
man
must
extinguish
the
euill
,
so
hee
must
endeuour
to
kindle
in
his
childe
the
sparkes
of
goodnesse
,
ingrafting
in
his
heart
,
first
the
feare
of
God
,
by
making
him
reuerence
his
name
,
and
admire
his
wisdome
,
his
power
,
his
workes
;
secondly
ingenuity
&
integrity
,
teaching
him
to
bee
honest
for
the
loue
of
vertue
,
and
not
for
any
sinister
respect
;
thirdly
,
modesty
in
behauiour
towards
all
,
whether
they
bee
his
superiours
,
equals
,
or
inferiours
eyther
in
condition
or
sufficiencie
;
fourthly
,
affability
in
company
to
carry
himselfe
courteously
towards
all
,
yet
let
him
know
euen
the
most
licentious
behauiors
,
but
teach
him
to
abstaine
,
not
for
want
of
courage
,
but
will
.
In
the
carriage
of
Parents
toward
their
children
at
mens
&
womens
estate
(
which
is
the
fourth
and
last
point
of
their
duty
)
it
behooues
them
to
receiue
their
children
(
if
they
bee
discreet
and
capable
)
into
their
society
and
part
of
their
goods
,
and
to
admitt
them
into
their
councell
,
their
opinions
,
thoughts
,
designments
,
&
the
knowledge
of
their
worldly
affaires
;
not
practising
the
austere
fashion
of
some
parents
,
that
alwaies
keepe
their
children
vnder
their
girdle
;
they
carry
themselues
seuerely
towards
them
,
restraine
them
of
liberty
,
pinch
them
in
allowance
,
and
vpon
euery
displeasing
occasion
euer
fright
,
them
with
the
bug
beare
of
a
small
annuity
after
their
decease
,
so
to
keepe
them
in
awe
and
subiection
:
But
this
is
the
way
for
a
man
to
bee
feared
,
not
loued
of
his
children
,
and
to
shew
himselfe
a
Tyrant
,
not
a
Father
.
The
duties
of
Masters
and
Seruants
are
these
,
THis
of
the
priuate
iustice
required
in
Families
,
between
the
Husband
and
the
Wife
,
Parents
and
Children
,
Masters
and
Seruants
:
The
other
is
Publike
in
a
Common-weale
,
concerning
the
duty
of
Princes
and
Subiects
,
of
Magistrates
,
Great
and
Smal.
The
duety
of
a
Prince
is
already
sufficiently
handled
in
the
tract
of
politick
Prudence
,
shewing
his
office
both
Praeparatiue
and
Actiue
.
The
duety
of
Magistrates
▪
towards
priuate
men
is
this
;
to
be
alwaies
at
hand
,
to
be
of
easie
accesse
,
to
heare
al
indifferently
as
well
poore
as
rich
,
and
to
be
impartiall
in
the
execution
of
iustice
.
The
duty
of
great
and
small
,
The
duty
of
inferiors
consisteth
in
this
;
A
friend
in
Court
is
worth
a
penny
in
purse
.
THe
two
last
vertues
whereby
wee
must
guide
our selues
are
Fortitude
and
Temperance
,
these
haue
respect
to
the
Accidents
,
Fortitude
to
the
euill
accidents
of
aduersity
,
gouerning
the
irascible
part
of
our
soule
,
and
Temperance
to
the
seeming
good
of
prosperity
,
ruling
the
concupiscible
part
.
Fortitude
is
not
(
as
some
suppose
)
a
loue
of
dangers
,
Secondly
,
wee
must
consider
these
outward
euils
in
their
effects
,
which
are
eyther
generall
or
particular
:
their
generall
effects
are
for
the
publike
good
,
as
pestilence
and
famine
are
like
a
purge
or
a
bloud
letting
in
a
corrupted
body
for
the
preseruation
of
the
whole
;
Their
particular
effects
are
diuers
according
to
the
diuersity
of
spirits
vpon
whom
they
fall
:
to
the
good
they
are
a
schoole
of
instruction
;
to
the
penitent
a
fatherly
rodde
,
a
bridle
to
keepe
them
from
falling
;
to
the
reprobate
a
sickle
to
cut
them
of
,
confusion
and
perdition
.
Thirdly
,
these
outward
euils
must
be
considered
distinctly
in
themselues
,
and
so
wee
may
note
seuen
kindes
of
accidents
which
the
world
tearmeth
principally
euill
,
sicknesse
,
captiuity
,
bannishment
,
pouerty
,
lesse
of
friends
,
infamy
,
death
.
Captiuity
:
Banishment
or
exile
is
a
priuation
of
home-dwelling
,
et
omne
solum
sapienti
patria
,
euery
place
to
a
wise
man
is
his
owne
country
;
Secondly
,
that
in
exile
a
man
leaues
behinde
him
but
the
goods
of
fortune
,
not
those
of
the
minde
nor
body
:
now
a
wise
man
carrieth
all
his
goods
with
him
,
his
vertue
,
honesty
,
wisedome
,
sufficiency
;
these
are
properly
a
mans
owne
,
from
which
he
cannot
be
banished
.
libenter
velle
quod
ipsa
cogit
;
and
this
a
man
may
the
better
doe
if
he
consider
first
that
hee
came
poore
into
the
world
(
&
therefore
.
it
is
iniustice
to
grudge
if
hee
depart
so
)
secondly
that
pouerty
is
a
secure
estate
,
being
free
from
the
affaires
,
cares
,
incumbrances
that
accompany
riches
.
Infamy
is
the
impeachment
of
a
mans
honour
,
Losse
of
friends
is
a
feare
,
griefe
,
effeminate
pitty
,
cholor
,
enuy
,
reuenge
,
iealousie
.
Against
Feare
the
best
remedies
are
these
:
first
,
abducere
animum
,
to
leade
the
minde
out
of
the
way
,
&
to
diuert
our
thoughts
from
the
cause
of
our
griefe
to
some
other
obiect
.
Against
Choler
the
remedies
are
three
;
Against
Iealousie
that
proceeds
from
a
mans
wife
the
best
remedies
are
these
,
prosperitie
,
pleasure
,
eating
and
drinking
,
apparell
,
carnall
copulation
,
glory
,
speech
.
In
eating
and
drinking
the
aduisements
are
these
,
In
Carnall
pleasure
or
copulation
(
which
is
a
thing
most
naturall
,
calcar
virtutis
,
the
pricke
and
spurre
of
virtue
)
the
best
precept
is
this
;
To
vndertake
no
good
,
beautifull
,
or
honourable
attempt
,
so
much
for
glory
as
for
the
loue
of
virtue
;
for
our
owne
conscience
is
a
better
witnesse
of
our
actions
then
the
opinion
of
the
people
;
and
virtue
in
it selfe
is
worthy
and
rich
enough
,
and
brings
reward
sufficient
with
it selfe
.
The
heart
and
tong
of
wisdome
shew
the
proofe
.
Rule
these
two
well
,
&
thou
art
wise
enough
.