BASILIVS
HIS
PRECEPTS
.
Sixtie
sixe
admonitory
Chapters
of
Basilius
,
King
of
the
Romans
,
to
his
sonne
Leo
,
in
Acrostick
manner
;
That
is
the
first
letter
of
euery
Chapter
,
making
vp
his
name
and
title
.
BASILIVS
BY
Christ
,
King
of
the
Romans
,
to
Leo
his
beloued
sonne
,
and
Coemperour
.
CHAPTER
I.
Of
Instruction
.
INSTRVCTION
is
a
thing
,
that
doth
much
profite
the
life
of
man
,
and
is
much
to
be
esteemed
,
not
only
of
Kings
,
but
also
of
priuate
men
.
For
it
greatly
benefits
them
that
haue
it
,
both
in
respect
of
the
body
and
soule
.
It
benefits
the
one
,
by
the
meditation
of
diuine
Oracles
,
and
the
other
by
the
exercise
of
laudable
workes
:
or
by
the
vse
of
laudable
exercises
.
Therfore
I
thy
Father
and
Coemperour
doe
exhort
thee
,
my
beloued
sonne
,
to
be
guided
by
it
in
the
gouernment
of
thy
Kingdome
.
For
it
is
both
an
ornament
to
Royalty
in
present
,
and
doth
make
the
rulers
to
be
renowned
for
euer
.
For
as
the
Sunne
not
shining
vpon
the
earth
,
all
things
are
obscure
,
and
vndiscernable
:
So
the
soule
being
without
Instruction
,
all
things
are
confused
,
and
out
of
order
.
Embrace
th●rfore
Instruction
,
and
thou
shalt
attaine
to
a
vertuous
life
.
For
vertue
only
of
all
possessions
is
immortall
.
CHAP.
II.
Of
right
Faith
.
MAKE
Sincere
Faith
in
Christ
the
principall
and
sure
foundation
of
all
thy
life
,
that
is
,
account
true
Faith
the
principall
of
all
things
in
this
life
,
and
the
ground
of
thy
hapinesse
here
and
hereafter
.
Worship
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
the
consubstantiall
Trinitie
,
one
and
the
only
God
,
without
diuiding
or
confounding
the
same
.
And
beleiue
the
Dispensation
or
Incarnation
of
God
the
word
in
the
flesh
,
by
which
the
world
was
deliuered
from
the
bondage
of
corruption
,
as
the
lawe
or
doctrine
of
thy
Mother
the
Church
doth
teach
thee
.
This
Faith
is
the
perfection
of
all
vertues
.
This
Faith
is
the
summe
and
Cheife
of
all
good
things
.
Therfore
keepe
this
Faith
safe
,
as
a
speciall
thing
committed
to
thy
charge
,
with
which
thou
hast
bene
brought
vp
from
thy
swadling
clothes
.
I
taught
thee
it
:
Doe
not
shame
mee
thy
louing
Father
by
being
vnlike
to
mee
.
For
it
is
the
worke
of
paynters
indeed
to
draw
in
colours
the
Portraits
of
Princes
:
but
the
Children
of
Kings
ought
to
prooue
liuing
Images
and
Portraits
of
the
vertue
of
their
Fathers
.
CHAP.
III.
Of
the
honour
which
is
to
be
giuen
to
Preists
.
KEepe
thy
vnderstanding
sound
in
orthodoxe
opinions
,
and
exceedingly
honour
thy
Mother
the
Church
,
which
by
the
Holy
Ghost
hath
bene
a
noursing
Mother
to
thee
,
and
by
the
grace
and
fauour
of
God
in
Christ
by
my
meanes
hath
set
a
crowne
vpon
thy
head
.
For
if
thou
oughtst
to
reuerence
and
honour
thy
Parents
according
to
the
flesh
,
much
more
oughtst
thou
to
honour
with
exceeding
honour
those
that
haue
begott
thee
by
the
Spirit
of
God
.
For
they
doe
impart
but
a
temporary
life
to
their
Children
;
but
these
doe
procure
vnto
vs
an
euerlasting
life
by
regeneration
.
Honour
therfore
the
Church
that
thou
mayst
be
honoured
of
God
;
and
reuerence
the
Preists
as
our
spirituall
Fathers
and
mediators
towards
God
.
For
the
honour
of
Preists
redounds
to
God
.
For
as
for
thy
sake
,
it
is
reason
,
that
thy
seruants
should
be
honoured
,
so
it
is
a
holy
and
religious
worke
for
Gods
sake
to
honour
his
Preists
;
and
as
the
honour
which
is
done
vnto
them
,
doth
reach
vnto
God
;
so
the
dishonour
which
is
done
vnto
them
,
doth
exceedingly
prouoke
God
to
anger
.
CHAP.
IV.
Of
the
Iudgment
and
Retribution
to
come
.
BELEIVE
that
the
world
is
subiect
to
corruption
,
seeing
it
had
a
beginning
,
but
that
after
corruption
it
shall
be
changed
againe
into
incorruption
.
For
none
of
those
things
,
that
are
made
by
God
,
shall
returne
into
nothing
,
although
the
trangression
of
sinne
hath
togeather
with
vs
condemned
euery
creature
to
dissolution
:
But
expecting
againe
the
creature
,
I
meane
,
the
world
to
be
incorruptible
,
confesse
also
the
Resurrection
of
the
dead
,
and
expect
that
there
shall
be
a
iust
Iudgment
and
tryall
of
the
things
that
haue
bene
done
of
euery
one
.
For
no
euill
shall
escape
the
diuine
Iudgment
without
punishment
,
neither
shall
any
good
lye
hid
vnrewarded
.
Neither
thinke
that
the
rewards
of
good
workes
are
mortall
,
nor
that
the
punishments
of
euill
workes
shall
euer
haue
an
end
.
For
both
haue
euerlasting
continuance
,
and
in
both
there
shall
be
Eternity
.
CHAP.
V.
Of
Almes
.
ALMES
doth
oftentimes
,
according
as
the
Scripture
saith
,
repriue
from
death
,
and
life
seemes
as
it
were
to
be
bought
for
mony
,
when
God
for
our
life
and
saluation
suffers
himselfe
,
as
it
were
,
to
be
bribed
.
Therfore
scattering
mortall
riches
vpon
earth
,
thou
dost
gather
immortall
riches
in
heauen
:
and
besides
,
it
procureth
vnto
thee
the
blessings
euen
of
this
world
also
.
And
in
very
deed
,
doing
good
to
others
,
is
wealth
inexhaustible
.
For
by
scattering
it
is
gathered
,
and
by
giuing
it
is
againe
receiued
;
and
not
only
with
blessings
of
this
life
doth
it
make
them
rich
that
possesse
it
,
but
also
it
doth
make
them
happy
with
blessings
of
the
world
to
come
.
CHAP.
VI.
Of
care
and
vigilance
.
KEEPE
continually
in
thy
mind
the
manners
of
thy
parents
,
and
according
vnto
them
diligently
perfect
and
square
thy
life
.
For
wee
doe
neither
carelesly
or
negligently
carry
our selues
,
in
those
things
which
we
striue
to
effect
,
but
doe
labour
to
set
our selues
before
thee
,
as
examples
and
patternes
of
vertue
,
thinking
negligence
worthy
of
reprehension
,
and
esteeming
labour
praise-wortly
.
And
vse
not
things
of
this
life
out
of
season
,
and
vnfitly
,
but
exercise
thy selfe
to
enjoy
the
seeming
good
things
of
this
life
,
as
one
that
must
dye
at
last
;
and
mind
the
obtayning
of
the
good
things
to
come
,
as
one
that
is
to
liue
euerlastingly
:
That
is
,
vse
the
things
of
this
life
,
so
as
a
mortall
man
should
vse
them
,
that
by
the
right
vsing
of
them
,
thou
mayst
gett
eternall
good
things
.
He
that
vseth
them
otherwise
,
doth
,
as
our
Author
saith
,
vse
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
season
,
or
vnfitly
.
CHAP.
VII
.
Of
conuersation
with
good
men
.
BE
conuersant
often
with
thy
Ghostly
Physicians
,
that
thou
mayst
be
well
and
healthy
in
thy
soule
.
For
thou
mayst
learne
of
them
,
what
thou
oughtst
to
desire
,
and
from
what
things
thou
oughtst
to
abstayne
,
and
with
what
men
to
be
conuersant
,
and
whom
to
auoyd
and
abhorre
,
and
how
thou
shouldst
order
thy
life
,
that
thou
mayst
not
fall
into
many
inconueniences
.
And
if
thou
wilt
take
this
course
,
thou
mayst
truely
attayne
to
the
full
perfection
of
vertue
.
CHAP.
VIII
.
Of
vertue
.
ALL
the
desirable
things
of
the
world
doe
not
soe
much
adorne
a
King
,
as
the
riches
of
vertue
.
For
beawty
and
comelinesse
is
withered
either
by
diseases
or
by
time
;
and
wealth
doth
begett
idlenesse
and
pleasures
:
and
strength
doth
adorne
the
body
with
victories
,
but
doth
hinder
the
faculties
and
indeauours
of
the
soule
.
But
the
possession
of
vertue
is
more
profitable
to
them
that
haue
it
,
then
riches
,
and
greatnesse
of
birth
:
And
those
things
,
that
seeme
impossible
to
others
,
by
the
helpe
of
God
,
it
makes
them
to
be
possible
.
CHAP.
IX
.
Of
Lust
.
LET
not
lust
and
the
desire
of
a
faire
body
ouercome
thee
,
because
such
a
thing
is
to
be
esteemed
but
as
a
little
dust
.
Therfore
be
not
proud
of
bodily
nobility
,
nor
despise
meannesse
of
birth
,
neither
be
taken
with
beauty
,
nor
abhorre
these
that
are
hard
fauoured
:
but
consider
the
beauty
of
the
soule
,
and
spiritually
loue
the
soule
.
For
that
loue
is
only
true
and
immortall
,
not
which
as
soone
as
it
is
obteined
,
doth
presently
decrease
and
vanish
,
but
which
after
it
is
obtained
,
doth
dayly
increase
more
and
more
.
CHAP.
X.
Of
Goodnesse
of
manners
.
THOV
hast
receiued
a
Kingdome
of
God
,
keepe
it
safely
,
as
a
pretious
thing
committed
to
thy
charge
.
Doe
not
seeme
an
ill
keeper
of
that
,
which
is
giuen
vnto
thee
,
neither
doe
any
thing
ignoble
or
vnworthy
of
it
;
but
as
thou
wert
preferred
in
dignity
before
other
men
,
to
raigne
,
so
labour
to
excell
all
thy
subiects
in
vertue
also
.
For
vertue
is
better
then
all
dignity
.
If
therfore
in
respect
of
dignity
,
thou
hast
dominion
and
Soueraignty
ouer
all
other
men
,
but
in
respect
of
vertue
art
excelled
by
any
,
thou
art
a
King
in
respect
of
that
which
is
lesse
;
but
in
very
deed
thou
art
not
a
King
in
respect
of
that
which
is
greater
,
but
art
a
subiect
to
others
.
Be
not
therfore
a
King
only
in
name
,
by
being
excelled
by
others
;
but
be
a
true
King
indeed
,
by
ouercomming
all
,
in
respect
of
vertue
.
CHAP.
XI
.
Of
Temperance
.
GOD
will
then
giue
thee
victories
and
trophyes
ouer
thy
enemies
,
when
thou
thy selfe
shalt
set
vp
trophyes
and
gaine
victories
ouer
thy
passions
.
For
ouercomming
thy
inuisible
enemyes
,
that
is
,
thy
passions
,
thou
shalt
without
doubt
ouercome
also
thy
visible
ennemyes
.
But
he
,
that
like
a
slaue
is
ouercome
and
carryed
away
with
pleasures
,
God
will
not
honour
him
with
any
noble
and
braue
victory
:
whereas
he
which
by
his
owne
labour
shall
gaine
the
victory
ouer
his
passions
,
for
a
manifest
signe
of
retribution
of
the
good
things
to
come
,
shall
receaue
from
God
,
as
a
due
vnto
him
,
victory
also
ouer
his
visible
enemyes
.
CHAP.
XII
.
Of
Faithfull
freinds
.
DELIGHT
more
in
freinds
that
striue
to
expresse
their
affection
towards
thee
,
in
that
they
are
true
freinds
,
then
in
that
they
are
neare
of
kinne
vnto
thee
.
For
the
freindship
which
kindred
maketh
,
proceeds
not
from
vertue
,
but
from
nature
,
which
may
iustly
be
accounted
such
loue
,
as
commeth
not
from
volontary
choice
;
but
the
freindship
of
good
freinds
proceedeth
from
free
election
and
vertue
.
And
the
one
hath
Nature
for
its
lawe
,
and
the
other
,
God
.
And
goodnesse
in
true
freinds
,
is
better
then
consanguinity
,
in
any
occasion
,
wherin
one
hath
need
to
vse
a
freind
:
and
that
which
is
voluntary
,
as
is
freindship
,
is
better
then
that
which
is
necessary
,
as
is
consanguinity
.
For
kinsmen
haue
oftentimes
supplanted
kinsmen
for
small
matters
:
But
true
freinds
not
weighing
the
gaine
of
the
whole
world
,
haue
not
preferred
euen
their
very
life
,
before
the
loue
of
their
freinds
.
CHAP.
XIII
.
Of
Valour
,
and
Prudence
.
BOTH
honour
and
approoue
bodily
strength
,
if
it
be
adorned
with
Prudence
.
For
,
as
much
as
it
is
able
to
profitt
,
being
ioyned
with
wisdome
;
so
much
without
wisdome
it
vseth
to
hurt
them
that
haue
it
.
For
strength
ioyned
with
wisdome
,
makes
the
character
of
a
man
.
But
if
foolishnesse
accompanieth
it
,
it
is
the
character
of
a
wild
beast
.
Therfore
doe
not
aprooue
those
,
that
haue
strength
not
guided
with
discretion
;
but
those
that
doe
gouerne
it
with
wisdome
.
For
strength
without
wisdome
is
to
be
named
audaciousnesse
;
but
strength
with
wisdome
is
termed
valour
.
CHAP.
XIV
.
Of
Humility
.
WOVLD'ST
thou
haue
God
gracious
towards
thee
,
be
thou
also
gracious
towards
thy
subiects
.
For
although
thou
art
made
their
Lord
,
yet
thou
art
their
fellow
seruant
.
For
we
haue
all
of
vs
,
one
and
the
same
Lord
,
euen
the
Lord
of
the
whole
world
;
and
we
haue
one
and
the
same
originall
of
all
our
kindred
,
namely
earth
,
although
we
little
clotts
of
earth
are
puffed
vp
one
against
another
.
Therefore
thou
,
that
art
but
higher
dust
,
remember
thy selfe
,
and
knowe
certainly
,
that
howsoeuer
thou
art
lifted
vp
on
high
from
the
earth
,
thou
shalt
surely
againe
be
brought
downe
to
the
earth
,
and
then
thou
wilt
neuer
be
lifted
vp
against
lower
dust
.
Remember
thine
owne
offences
against
God
,
and
thou
wilt
forgett
thy
neighbours
offences
against
thy selfe
.
CHAP.
XV.
Of
Prudence
.
CONSIDER
with
thy selfe
that
Prudence
is
most
pretious
to
all
men
;
and
that
it
is
procured
to
all
men
by
diligence
.
All
men
doe
praise
it
as
a
good
thing
,
but
all
men
doe
not
labour
to
gaine
it
,
wherefore
thou
wilt
rarely
find
one
,
that
hath
attained
it
.
Therefore
,
doe
not
thou
thy selfe
onely
labour
to
be
indued
with
wisedome
,
but
reuerence
and
honour
also
him
that
hath
it
;
be
conuersant
with
him
day
and
night
.
For
such
a
one
onely
is
able
to
doe
thee
very
much
good
in
respect
of
thy
soule
,
and
those
things
which
seeme
vnto
thee
oftentimes
impossible
to
be
done
at
a
pinch
,
these
things
by
his
means
,
with
the
helpe
of
God
,
thou
shalt
easily
bring
to
passe
.
For
either
thou
must
be
wise
thy selfe
,
or
followe
wise
men
,
in
whom
God
indeed
doth
take
delight
to
be
as
vpon
his
Throne
.
CHAP.
XVI
.
Of
Trueth
and
Lying
.
LET
the
grauity
of
thy
manners
be
of
no
lesse
credit
,
then
thy
words
,
that
not
onely
when
thou
speakest
,
but
also
when
thou
holdest
thy
peace
,
thou
mayst
haue
reuerence
.
But
doe
not
approoue
of
those
,
that
are
plausible
in
speech
,
and
that
doe
not
confirme
their
words
by
deeds
.
For
there
are
some
,
that
can
speake
fairely
,
but
in
doing
are
very
cold
.
Therefore
neither
be
thou
such
a
one
,
nor
admitt
others
that
are
such
to
be
about
thee
:
but
make
much
of
them
,
and
make
them
neere
vnto
thee
,
which
doe
not
so
much
adorne
their
manners
with
their
words
,
as
their
words
with
their
manners
.
And
be
not
so
shamelesse
to
talke
of
those
things
,
that
thou
hast
done
,
which
thou
art
ashamed
againe
to
doe
:
neither
thinke
to
doe
those
things
,
which
thou
art
ashamed
to
talke
of
.
CHAP.
XVII
.
Of
Meditation
of
diuine
Oracles
.
AS
tender
plants
being
watered
,
doe
flourish
and
bring
forth
fruit
;
so
also
thy
vnderstanding
(
my
Sonne
)
being
watered
with
the
meditation
of
diuine
words
shall
yet
more
and
more
increase
,
and
bring
forth
the
fruits
of
vertue
.
For
fitting
nourishments
doe
fatten
the
body
:
but
spirituall
sayings
doe
nourish
the
soule
.
And
whereas
the
delight
,
that
proceedeth
from
bodily
food
,
reacheth
but
to
the
throat
,
and
doth
but
increase
corruption
:
the
nourishment
of
the
soule
bringeth
euerlasting
delight
,
and
doth
procure
incorruption
,
and
is
turned
into
incorruption
.
Meditate
therfore
such
profitable
sayings
,
that
thou
mayst
take
pleasure
in
the
fruits
of
them
,
and
mayst
well
order
thy
Kingdome
.
CHAP.
XVIII
.
Of
Counsell
.
NOTHING
is
more
safe
then
good
counsell
,
and
nothing
more
dangerous
then
execution
of
an
action
without
taking
aduice
before
.
Therfore
that
thou
mayst
safely
doe
those
things
that
thou
would'st
,
take
aduice
before
thou
doest
them
.
For
after
the
action
,
there
is
no
place
for
that
consultation
,
vhich
should
haue
gone
before
:
but
betweene
former
consultation
and
action
,
thou
mayst
by
after
consultation
change
thy
aduice
.
Consider
therefore
the
end
of
euery
thing
,
and
so
proceed
to
action
.
But
make
vse
of
those
Counsellers
,
which
haue
with
good
aduice
ordered
their
owne
affaires
;
but
not
of
such
,
as
haue
ill
and
vnaduisedly
managed
their
owne
businesses
.
For
he
which
hath
ill
carryed
his
owne
businesse
,
will
neuer
giue
good
counsell
concerning
other
mens
affaires
.
But
doe
not
aske
aduice
of
them
,
that
are
vnseene
in
those
things
,
whereof
thou
would'st
be
aduised
,
nor
yet
of
those
that
doe
vse
to
flatter
thee
.
For
the
one
sort
,
like
blind
men
will
giue
aduice
without
knowledge
,
and
the
other
sort
will
assent
to
thy
opinion
,
to
please
thee
.
But
especially
consult
vith
them
,
which
haue
a
right
knowledge
in
businesse
,
and
which
are
wont
to
find
fault
with
those
things
,
which
thou
dost
amisse
.
For
these
only
are
worthy
to
be
put
in
the
number
,
and
to
be
intrusted
with
the
place
of
freinds
and
Counsellers
.
CHAP.
XIX
.
Of
Chastity
.
KEEPE
thy selfe
chast
not
only
in
thy
body
,
but
also
euen
in
thy
very
mind
.
For
as
an
impure
life
doth
separate
vs
from
God
,
so
also
a
chast
life
doth
bring
vs
neare
vnto
God
.
Therfore
let
thy
light
shine
forth
before
those
that
are
vnder
thy
subiection
,
and
be
a
good
example
to
thy
subiects
.
For
if
thou
thy selfe
wilt
not
Keepe
thy selfe
chaste
;
vith
what
face
wilt
thou
commaund
it
to
thy
subiects
?
For
they
also
will
be
brought
to
doe
the
same
things
,
as
they
shall
see
thee
doe
.
For
subiects
naturally
in
a
manner
vse
to
be
changed
,
and
conformed
to
their
Gouernours
.
Therfore
,
as
,
if
thou
dost
not
liue
well
,
thou
shalt
be
a
cause
of
the
hurt
of
thy
subiects
,
so
exercising
chastity
,
with
other
vertues
,
thou
shalt
procure
good
to
all
thy
people
,
and
shalt
gaine
from
thence
a
great
reward
to
thy selfe
,
by
making
not
only
thy selfe
,
but
also
all
thy
subiects
to
be
temples
of
God
.
CHAP.
XX.
Of
the
honour
which
is
to
be
giuen
to
Parents
.
THOV
hast
receaued
a
crowne
from
God
by
my
hand
,
requite
him
that
gaue
thee
it
,
with
a
present
worthy
of
it
.
Honour
God
,
who
hath
honoured
thee
,
by
honouring
him
that
begate
thee
.
And
thou
shalt
honour
mee
,
not
,
as
some
of
my
subiects
,
either
kneeling
to
mee
,
like
them
,
or
wayting
in
such
manner
vpon
my
person
,
or
vsing
acclamations
towards
mee
,
(
For
these
things
doe
not
become
one
that
is
a
King
,
)
but
by
making
high
account
of
vertue
,
and
exercising
temperance
,
and
adorning
thy
mind
,
and
affecting
learning
,
by
which
the
minds
of
yong
men
are
much
adorned
,
and
in
a
word
,
so
making
thy selfe
to
be
a
worthy
King
on
earth
,
and
to
resemble
the
King
of
heauen
.
For
he
only
that
can
attaine
to
vertue
,
shall
be
iustly
accounted
the
Image
of
God
,
who
hath
raised
him
vp
to
that
honour
,
and
next
after
God
,
shall
iustly
be
beloued
of
his
subiects
,
and
shall
be
worthily
honoured
,
as
a
common
benefactour
,
that
doth
good
both
to
himselfe
,
and
to
his
people
.
CHAP.
XXI
.
Of
Iustice
.
THAT
thou
mayst
preserue
thy
Maiesty
and
Gouernment
without
blame
,
doe
not
thou
thy selfe
goe
about
to
doe
those
things
,
which
thou
wilt
find
fault
with
others
for
doing
.
For
subiects
doe
vse
shrewdly
to
weigh
the
actions
of
their
Gouernours
.
But
if
thou
wilt
obserue
this
rule
,
thou
shalt
effect
these
two
great
things
,
that
is
,
thou
shalt
both
keepe
thy selfe
free
from
all
blame
,
and
thou
shalt
teach
thy
subiects
,
both
when
thou
holdest
thy
peace
,
and
when
thou
speakest
,
to
exercise
all
vertue
.
But
if
thou
doest
doe
contrary
to
those
things
which
thou
speakest
,
thou
shalt
haue
thy
conscience
to
be
thy
accuser
;
whereas
if
speaking
good
things
,
thou
doest
also
doe
the
same
,
thou
shalt
haue
those
that
shall
weigh
thy
life
,
to
be
both
witnesses
and
imitators
of
thy
goodnesse
.
CHAP.
XXII
.
Of
Bounty
.
BE
ignorant
of
none
of
them
,
that
doe
make
suites
vnto
thee
,
or
that
doe
seeke
dignityes
of
thee
,
and
when
thou
knowest
what
they
are
,
doe
good
to
those
that
are
good
.
For
by
this
means
thou
shalt
alwaies
gaine
loue
,
and
that
which
is
more
,
thou
shalt
gaine
loue
that
is
stable
,
and
subiect
to
noe
changes
or
chances
.
For
doing
of
good
is
a
sure
treasure
layd
vp
in
good
men
as
in
a
safe
treasurie
;
and
manyfold
thankes
are
in
them
stored
vp
for
thee
,
as
a
debt
to
be
paid
thee
in
due
time
.
But
he
which
doeth
good
to
euill
men
,
nourisheth
a
serpent
in
his
bosome
,
which
for
a
while
being
there
cherished
,
when
it
findeth
its
fitt
time
,
doth
requite
its
benefactor
with
a
venemous
bite
.
For
as
strange
doggs
doe
barke
at
strangers
,
though
they
giue
them
meate
,
so
euill
men
doe
wrong
those
that
doe
them
good
,
as
if
they
did
hurt
them
:
whereas
doeing
good
to
good
men
,
thou
shalt
,
as
it
were
,
multiply
thy selfe
,
by
making
many
freinds
,
and
shalt
haue
one
soule
guarded
about
with
the
eyes
of
many
freinds
about
thee
.
CHAP.
XXIII
.
Of
Freinds
.
MAke
them
thy
freinds
,
and
nearest
seruants
,
which
haue
before
beene
good
to
other
Freinds
or
Masters
.
For
what
they
haue
done
to
them
,
they
will
not
thinke
much
to
doe
for
thee
.
For
he
which
hath
bene
good
and
affectionate
towards
his
former
freinds
,
it
may
be
thought
he
will
be
good
and
affectionate
towards
thee
also
.
But
he
which
hath
bene
naught
and
negligent
,
and
vnwilling
to
doe
any
thing
for
his
former
Freinds
,
or
Masters
,
will
scarse
euer
prooue
himselfe
affectionate
and
profitable
towards
thee
.
CHAP.
XXIV
.
Of
Contempt
of
Riches
.
NOT
soe
much
greatnesse
of
dignity
,
as
contempt
of
riches
,
doth
she
we
the
high
and
free
mind
of
a
King
.
For
in
this
the
loftinesse
of
his
mind
is
most
apparent
.
But
this
is
contempt
of
riches
,
not
in
vaine
to
hoard
them
vp
in
bagges
,
but
to
distribute
them
bountifully
vpon
necessary
occasions
.
But
these
things
are
necessary
for
a
King
,
and
more
then
for
others
,
namely
to
doe
good
to
his
freinds
,
and
to
take
reuenge
of
his
enemies
;
both
which
things
the
way
to
effect
,
is
by
expence
of
money
.
Therfore
if
thou
would'st
shewe
thy
selfe
high
in
all
things
and
especially
in
vnderstanding
,
be
a
contemner
of
riches
,
seeing
that
euen
those
things
which
thou
hast
,
are
not
onely
thine
owne
,
but
doe
belong
also
to
thy
fellow-seruants
,
and
especially
to
the
poore
and
to
strangers
.
Therfore
of
things
,
which
thou
oughtst
to
esteeme
common
,
make
particular
benefitt
to
thy selfe
,
by
doeing
good
to
others
,
and
so
thou
shalt
be
highly
accounted
,
and
much
esteemed
for
vnderstanding
.
CHAP.
XXV
.
Of
Drunkennesse
.
AVOIDE
drinking
companies
.
For
drunkennesse
is
a
contrary
thing
,
and
an
enemie
to
wisedome
.
For
when
wine
tyrannizeth
ouer
the
mind
,
it
is
in
like
case
as
vnkilfull
Coachmen
,
who
being
not
able
to
gouerne
the
charriot
,
doe
let
the
horses
turne
with
them
this
way
,
and
that
way
,
and
doe
cause
great
laughter
to
those
that
behold
them
.
So
the
vnderstanding
being
in
this
case
,
it
is
necessary
that
the
soule
also
should
continually
fall
in
to
many
mischiefes
.
CHAP.
XXVI
.
Of
Making
a
Freind
.
THOV
mayst
easily
make
a
freind
whomsoeuer
thou
wilt
,
if
thou
dost
speake
good
of
him
in
his
absence
,
to
them
that
shall
tell
him
of
it
againe
.
For
praise
vseth
to
be
the
beginning
of
freindship
,
but
dispraise
is
the
beginning
of
enmity
.
But
if
thou
would'st
more
assure
vnto
thee
those
freinds
,
which
thou
hast
already
gotten
,
praise
those
that
are
absent
,
before
those
that
are
present
.
For
so
thou
mayst
seeme
to
praise
those
that
are
present
,
in
those
that
are
absent
.
But
trie
freinds
in
straights
and
hard
times
.
For
many
are
the
freinds
of
those
that
are
in
prosperity
.
And
esteeme
those
true
freinds
,
which
doe
loue
,
not
for
gaine
,
but
for
the
very
vertue
it selfe
of
loue
.
For
other
freindship
then
this
,
which
serues
its
owne
turne
,
is
accounted
in
this
respect
a
kinde
of
Merchandise
,
and
not
Freindship
.
CHAP.
XXVII
.
Of
Riches
and
Couetousnesse
.
DOE
not
tinke
much
to
vse
lawfull
meanes
,
CHAP.
XXVIII
.
Of
Patience
.
BE
not
too
forward
to
pick
quarrells
with
thy
subiects
,
for
that
will
be
grieuous
to
them
,
neither
be
thou
forward
to
find
fault
with
those
,
with
whom
thou
dost
conuerse
,
for
this
will
be
odious
vnto
them
.
Neither
delight
in
immoderate
laughter
,
for
this
is
not
becomming
a
well
bred
man
,
but
be
patient
towards
them
that
doe
amisse
,
and
be
gentle
in
punishments
,
be
graue
in
thy
manners
and
behauiour
,
be
mild
in
thy
speech
,
be
of
a
courteous
and
affable
disposition
.
For
all
these
things
will
make
thee
to
be
dearely
beloued
of
thy
subiects
,
and
will
make
thee
to
be
called
rather
a
Father
,
then
a
King
.
CHAP.
XXIX
.
Of
Truth
,
and
Lying
.
MAke
greate
esteeme
of
true
speech
,
both
to
vse
it
thy selfe
,
and
to
make
others
neere
to
thee
,
that
vse
it
.
For
soe
thou
shalt
seeme
to
be
sure
,
and
constant
in
all
things
which
thou
doest
speake
and
doe
,
and
shalt
preserue
firme
,
and
free
from
suspicion
the
loue
that
men
beare
vnto
thee
.
For
if
thou
art
suspected
to
vse
false
speeches
,
although
thou
art
exalted
to
be
a
King
;
yet
being
found
to
doe
things
vnworthy
of
such
a
dignity
,
thou
wilt
make
thy
subiects
to
be
alwaies
fearefull
and
full
of
doubts
of
thee
.
For
;
as
much
as
truth
doth
make
the
man
that
hath
it
to
be
beloued
,
soe
much
false
and
deceitfull
speech
doth
make
him
,
that
doth
practise
it
,
to
be
hated
.
CHAP.
XXX
.
Of
Gouernment
.
HE
is
the
best
Physician
,
which
doth
apply
fitting
medicines
to
diseases
.
And
he
is
a
good
King
,
which
doth
set
ouer
his
subiects
such
Magistrates
as
shall
defend
them
when
they
are
wronged
.
For
as
it
belongs
to
a
Horse-man
to
knowe
the
vertue
of
euery
horse
,
and
to
a
Hunts-man
perfectly
to
knowe
his
best
hunting
doggs
,
and
to
a
Captaine
to
knowe
his
souldiers
,
what
vertue
euery
one
of
them
hath
,
that
in
pitching
a
battell
he
may
haue
the
best
of
his
souldiers
to
sett
out
,
soe
it
belongs
to
a
good
King
to
knowe
the
manners
,
and
conditions
,
and
vertues
,
and
dispositions
of
the
Magistrates
that
are
vnder
him
,
that
being
ignorant
of
none
of
them
,
he
may
fitly
assigne
euery
one
to
the
place
,
that
is
fitt
for
him
,
and
that
he
may
put
out
such
as
are
the
pests
of
the
state
,
and
that
he
may
intrust
godly
and
vertuous
men
to
order
the
gouernment
of
the
Common-wealth
.
CHAP.
XXXI
.
Of
Counsell
and
Consideration
.
AS
to
agree
with
ones
selfe
is
the
character
of
a
wise
man
,
and
one
that
is
praise-worthy
,
so
to
be
contrary
to
ones
owne
words
and
deeds
,
is
a
thing
to
be
dispraised
,
and
not
becomming
a
generous
man
,
and
farre
from
the
way
to
get
a
good
reputation
.
Therfore
those
things
,
which
thou
would'st
either
speake
,
or
doe
,
neuer
vtter
without
consideration
,
that
thou
mayst
neuer
be
found
to
be
contrary
to
thy
selfe
.
For
want
of
aduice
is
the
roote
of
this
mischiefe
.
But
if
thou
doest
all
things
with
good
aduice
,
and
so
cuttest
vp
the
roote
of
it
,
thou
wilt
neuer
be
found
to
be
contrary
to
thy selfe
.
CHAP.
XXXII
.
Of
making
good
Lawes
.
THOV
shalt
make
thy
owne
disposition
an
vn
written
Lawe
to
thy
subiects
,
and
thou
shalt
preserue
an
euerlasting
memory
of
thy
gouernment
,
if
thou
thy selfe
shalt
followe
the
lawes
that
haue
bene
well
made
by
the
Kings
that
haue
beene
before
thee
,
and
if
thou
shalt
inuiolably
obserue
them
in
thy
gouernment
.
And
whatsoeuer
thou
shalt
compell
thy
subiects
to
obserue
,
much
more
impose
vpon
thy selfe
a
necessity
of
obseruing
the
same
.
For
it
thou
thy selfe
doest
not
gouerne
by
the
lawes
of
Emperors
that
haue
beene
before
thee
,
neither
will
others
obserue
thy
decrees
.
And
so
lawes
being
ouerthrowne
by
one
another
,
will
fill
the
vhole
life
of
man
with
trouble
and
confusion
,
by
which
oftentimes
whole
Nations
haue
fallen
vnto
ruine
.
CHAP.
XXXIII
.
Of
naughty
men
.
CAST
out
such
men
as
are
the
pests
of
the
state
,
and
neuer
intrust
to
such
men
a
place
of
gouernment
,
least
thou
also
should'st
seeme
to
be
like
vnto
them
,
and
to
delight
in
their
iniustice
.
For
men
will
lay
the
blame
on
thee
for
those
euills
which
they
doe
,
and
will
thinke
thee
a
partaker
of
their
euill
disposition
,
and
thou
shalt
render
an
account
of
them
to
God
.
For
the
preferring
of
naughty
men
doth
truely
shewe
the
nature
of
them
by
whom
they
were
preferred
,
and
the
euill
that
they
doe
,
all
men
doe
impute
to
them
that
preferred
them
.
Therfore
take
especiall
care
of
aduancing
good
men
to
be
Magistrates
,
that
their
good
report
may
be
thy
honour
,
and
that
thy
subiects
may
impute
vnto
thee
the
good
which
they
doe
.
For
to
be
praised
of
the
people
is
better
then
greate
riches
.
CHAP.
XXXIV
.
Of
Mercy
,
or
Almes
.
DESIRE
wealth
,
not
for
pleasure
,
but
for
necessary
vses
,
either
that
thou
mayst
helpe
those
that
are
in
aduersity
,
or
that
thou
mayst
giue
to
them
,
that
are
willing
to
dye
for
others
.
CHAP.
XXXV
.
Of
the
loue
of
Freinds
.
NOTHING
seemes
to
be
stronger
then
loue
.
And
there
is
nothing
in
the
world
to
be
valued
to
a
true
freind
.
Doe
thou
therefore
obserue
the
lawes
of
freindship
with
thy
true
freinds
in
all
times
,
and
places
,
that
they
also
may
hold
their
loue
to
thee
firme
and
sure
whithout
suspicion
.
And
be
not
of
an
vnthankefull
disposition
.
For
it
is
a
part
of
piety
,
to
requite
them
that
haue
done
thee
good
.
And
he
which
is
vnthankefull
,
is
an
enemie
to
himselfe
.
For
a
good
turne
being
requited
,
is
multiplied
,
but
being
not
requited
,
it
doth
destroy
euen
the
fauour
,
that
was
first
bestowed
.
Therfore
if
thou
wilt
be
thankefull
thou
shalt
haue
many
,
that
shall
striue
to
shewe
their
affection
towards
thee
,
and
many
that
shall
seeke
to
doe
thee
gratefull
seruice
.
But
if
thou
be
vnthankefull
,
thou
wilt
get
noe
freind
at
all
,
with
whom
thou
mayst
liue
a
pleasant
life
,
though
all
men
faine
freindshipp
towards
thee
.
CHAP.
XXXVI
.
Of
Speech
and
silence
.
BE
wise
and
prudent
in
learning
the
conditions
of
euery
one
,
and
in
approouing
good
men
,
and
in
abhorring
naughty
men
.
But
consider
before
in
thy
mind
,
whatsoeuer
thou
would'st
speake
,
least
that
thy
tongue
running
before
thy
witt
,
thou
should'st
be
vpbraided
to
speake
at
randome
.
For
in
any
company
,
when
thou
hast
considered
,
that
,
which
thou
would'st
say
,
is
yet
in
thy
power
,
if
perhaps
after
thy
first
opinion
,
thy
second
seemes
better
:
But
when
thou
hast
spoken
once
,
thou
canst
not
speake
contrary
to
those
things
,
which
thou
hast
already
spoken
,
if
thou
desirest
to
speake
and
conuerse
,
so
as
no
man
may
find
fault
with
thee
.
But
the
matters
,
whereof
it
is
necessary
thou
should'st
speake
,
are
these
,
either
those
things
which
thou
dost
knowe
;
or
those
things
which
the
time
requires
.
But
in
all
other
things
,
it
is
better
to
be
silent
,
then
talkatiue
.
CHAP.
XXXVII
.
Of
Almes
.
GIVE
almes
bountifully
to
them
that
neede
;
that
thou
mayst
gaine
mercy
of
God
the
Lord
of
all
.
For
piety
is
properly
a
giuing
part
of
our
goods
to
them
that
want
.
And
thinke
that
day
lost
,
in
which
thou
doest
not
doe
good
to
some
body
,
in
lieu
of
those
good
things
which
thou
hast
receaued
of
God
.
Gett
therfore
the
habit
of
giuing
almes
,
that
thou
mayst
receaue
againe
the
like
of
God
.
Incline
thine
eare
to
suppliants
;
receaue
with
a
tender
heart
,
and
a
fauourable
eye
those
that
make
suites
vnto
thee
.
Pitty
the
teares
of
widowes
,
and
doe
not
reiect
the
mournings
of
Orphans
.
For
as
wee
doe
to
others
,
the
same
also
shall
be
done
to
vs
,
and
as
wee
heare
the
poore
,
so
wee
shall
be
heard
of
God
,
and
with
the
same
eyes
,
as
wee
see
the
afflicted
,
God
will
behold
vs
.
Therfore
as
thou
would'st
wish
God
should
be
towards
thee
:
be
thou
also
such
towards
thy
seruants
.
For
what
measure
thou
shalt
giue
,
with
the
same
measure
it
shall
be
measured
vnto
thee
againe
.
CHAP.
XXXVIII
.
That
all
things
here
are
vnstable
.
KNOWE
,
My
child
,
that
this
life
hath
nothing
stable
,
nor
firme
,
nor
vnchangeable
.
For
things
doe
change
this
way
,
and
that
way
,
and
like
a
wheele
,
that
is
rolled
vp
and
downe
,
that
vhich
is
vpward
is
carried
downeward
,
and
that
which
is
downeward
is
carried
vpward
.
Therfore
neither
be
lifted
vp
with
prosperity
,
nor
be
cast
downe
with
aduersity
.
But
be
in
both
,
stable
and
vnchangeable
;
setting
thy
mind
onely
to
doe
that
which
is
good
,
and
committing
the
rest
to
God
.
For
when
thou
art
in
prosperity
,
thou
ought'st
not
to
be
bifted
vp
for
feare
of
aduersity
:
And
when
thou
art
in
aduersity
,
suffer
not
thy selfe
to
be
deiected
,
in
hope
of
prosperity
.
For
that
is
pusillanimity
,
and
not
becomming
the
courage
of
a
King
.
For
that
which
is
to
come
,
is
vnknowne
.
Therfore
neither
be
thou
euer
found
immoderately
mourning
,
or
laughing
.
For
so
thou
wilt
seeme
to
be
wise
,
and
may'st
escape
the
euils
,
which
doe
proceede
from
both
the
extremes
.
And
they
which
doe
talke
of
thy
actions
,
shall
haue
no
cause
to
find
fault
with
those
things
,
which
happen
vnto
thee
.
CHAP.
XXXIX
.
Of
Care
.
IMPOSE
vpon
thy selfe
this
necessity
,
of
hauing
a
will
to
ouersee
all
things
thy selfe
,
and
not
to
suffer
thy selfe
to
neglect
any
thing
.
And
this
I
say
because
that
thou
being
a
King
,
hast
noe
body
ouer
thee
vpon
earth
,
which
can
compell
thee
.
But
although
thou
doest
raigne
ouer
all
on
earth
,
yet
euen
thou
also
hast
a
King
in
Heauen
.
If
therefore
He
as
being
God
hath
a
care
of
all
things
,
so
also
thou
ought'st
to
neglect
nothing
,
as
being
a
King
vnder
God
.
For
,
as
those
things
,
which
are
diligently
ouerseene
and
ordered
by
thee
,
doe
receaue
from
thence
great
benefitt
,
so
those
things
that
are
neglected
,
doe
insensibly
fall
to
ruine
.
For
if
in
all
matters
,
Litle
things
are
not
to
be
neglected
,
then
much
more
doth
that
prouerbiall
sayng
hold
in
that
,
which
concernes
a
King
.
CHAP.
XL.
Of
Guard
.
HOW
sure
a
guard
to
a
Kings
person
,
with
the
fauour
of
God
,
is
the
good
will
of
his
subiects
?
when
all
men
receaue
good
of
him
,
and
doe
expect
the
suffering
of
noe
tyrannie
at
his
hands
.
But
as
,
thou
ought'st
to
preserue
thy
Maiestie
,
that
the
treacherous
practises
of
thy
enemies
may
not
preuaile
against
thee
,
so
,
thou
ought'st
to
keepe
thy selfe
free
from
passions
.
For
reason
defineth
,
that
from
both
of
them
there
is
feare
of
treachery
,
and
great
danger
.
But
the
treacherous
practises
,
which
thy
enemies
make
against
thy
body
,
can
bring
but
a
temporary
death
;
but
the
treachery
against
the
soule
,
that
proceeds
from
passions
,
doth
procure
punishment
,
which
ouer-liues
euen
death
it selfe
.
CHAP.
XLI
.
Of
the
Kingdome
of
Heauen
.
MANY
Kings
haue
inhabited
this
earthly
court
,
but
fewe
haue
dwelt
in
the
Kingdome
of
Heauen
.
Labour
therefore
,
my
beloued
sonne
,
that
thou
mayst
not
onely
rightly
order
this
Kingdome
by
the
goodnesse
of
thy
manners
,
but
that
thou
mayst
inheritt
the
Kingdome
of
Heauen
by
good
workes
,
and
vertues
.
For
to
day
,
this
is
thy
court
,
and
to
morrowe
,
perhaps
it
shall
not
be
thine
,
and
after
to
morrowe
,
it
shall
be
another
bodies
,
and
the
day
after
that
,
another
bodies
,
soe
that
indeede
it
is
neuer
any
bodies
.
For
if
it
so
often
changeth
its
Masters
,
it
hath
indeede
noe
true
Master
.
Therfore
seeing
that
wee
must
passe
from
this
power
here
,
let
vs
labour
by
vertue
to
get
in
exchange
that
Kingdome
,
which
hath
onely
immortality
and
perpetuity
,
without
need
of
a
successor
.
As
for
all
other
things
,
they
are
fading
and
transitory
.
CHAP.
XLII
.
Of
Remembring
God
.
IF
thou
makest
thy
conscience
thy
lawe
,
and
wilt
not
suffer
that
to
be
done
to
others
,
which
thou
would'st
not
haue
done
to
thy selfe
,
thou
wilt
neuer
incurre
the
blame
of
doing
amisse
.
And
if
thou
shalt
thinke
vpon
God
also
,
as
one
,
that
ouerseeth
,
and
weigheth
all
thy
actions
,
as
indeede
he
doth
,
thou
wilt
not
dare
to
sinne
,
either
openly
,
or
in
priuate
.
For
although
thou
thinkest
those
things
,
which
thou
doest
in
secret
,
are
hidden
from
others
;
yet
thou
wilt
be
ashamed
to
doe
ill
before
thine
owne
conscience
,
and
before
God
the
ouerseer
euen
of
the
secret
places
of
the
soule
.
For
men
may
perceaue
our
bodily
actions
,
but
the
onely
eye
of
God
,
to
which
nothing
can
be
hid
,
doth
see
the
things
that
are
in
the
depth
of
the
soule
,
and
as
,
the
Sunne
shining
,
nothing
is
hid
in
the
open
aire
;
soe
,
God
beholding
our
actions
,
nothing
can
be
concealed
.
CHAP.
XLIII
.
Of
Receauing
Gifts
.
GIVE
dignities
freely
,
and
doe
not
sell
places
of
honour
for
gifts
.
For
he
which
buyes
a
place
of
gouernment
for
a
price
,
doth
much
more
buye
those
that
he
is
to
gouerne
,
that
trusting
on
thy
receauing
bribes
,
he
may
without
feare
looke
to
take
bribes
himselfe
also
.
But
diligently
enquire
,
and
aske
,
and
preferre
them
to
places
of
honour
(
if
thou
wilt
cast
corruption
and
bribery
out
of
the
state
)
which
doe
seeke
those
places
freely
,
and
not
with
bribes
.
For
he
which
giues
any
thing
for
a
place
of
honour
,
doth
looke
to
gaine
by
his
place
,
as
one
that
by
giuing
gifts
,
buyes
a
power
to
receaue
gifts
,
and
so
buyes
a
power
to
doe
iniustice
.
For
he
which
comes
to
a
place
by
bribes
,
will
neuer
learne
to
doe
any
thing
without
taking
of
bribes
;
and
hauing
thee
for
a
teacher
of
bribery
,
who
ought'st
to
be
a
punisher
of
it
,
he
will
not
onely
take
bribes
himselfe
,
but
also
will
compell
others
that
are
vnder
him
,
to
doe
the
like
.
CHAP.
XLIV
.
Of
Iniustice
.
HE
which
doth
wrong
,
doth
not
committ
so
great
a
sinne
,
as
he
which
permitts
wrong
.
When
therefore
any
one
that
is
wronged
,
comes
vnto
thee
,
doe
not
neglect
his
affliction
,
that
thou
mayst
not
giue
way
to
those
that
would
doe
wrong
.
For
he
which
is
wronged
,
doth
repose
all
his
hopes
in
thee
onely
,
and
vnder
the
protection
of
thee
,
whom
he
thinkes
to
haue
for
a
reuenger
of
iniustice
,
he
seekes
for
reason
of
him
,
that
did
the
wrong
.
And
there
is
great
reason
,
that
the
suppliant
should
obtaine
his
right
by
thee
,
seeing
that
it
is
iust
,
that
wrong
should
be
repressed
.
But
if
thou
doest
permitt
iniustice
,
and
giuest
way
to
him
that
doth
wrong
,
and
doest
neglect
him
that
is
wronged
,
and
when
thou
alone
art
able
to
take
reuenge
of
him
that
hath
done
the
wrong
,
doest
make
no
regard
of
Iustice
,
where
then
shall
the
poore
soule
hope
for
refuge
?
of
whom
shall
he
receaue
Iustice
,
but
from
God
,
who
wil
require
an
account
of
thee
for
thy
negligence
?
Therfore
doe
iustice
to
him
that
hath
suffered
wrong
,
and
take
reuenge
of
him
that
hath
done
the
wrong
,
least
that
in
those
things
,
which
thou
dost
neglect
,
thou
thy selfe
should'st
seeme
to
consent
with
those
that
doe
wrong
,
and
make
thy selfe
guilty
and
accountable
for
other
mens
offenses
.
CHAP.
XLV
.
Of
Mortality
and
Immortality
.
IN
respect
of
thy
body
,
thou
art
mortall
,
but
in
respect
of
thy
soule
,
thou
art
immortall
.
Therfore
prouide
mortall
things
for
thy
flesh
;
but
thinke
of
immortall
things
for
thy
soule
.
Put
ornaments
on
thy
body
,
as
things
that
are
mortall
,
vpon
that
which
is
mortall
;
But
put
on
immortall
happinesse
vpon
the
soule
,
as
it
being
immortall
.
For
although
thou
art
set
on
high
vpon
a
Throne
,
yet
after
a
time
thou
shalt
come
downe
from
it
.
And
though
thou
doest
striue
to
subdue
the
whole
earth
,
yet
after
thy
death
,
thou
shalt
not
inherit
more
space
of
ground
,
then
three
cubits
.
Therefore
as
one
that
art
mortall
thy selfe
,
mind
thy
Royalty
that
is
but
mortall
:
But
as
one
that
art
immortall
,
purchase
and
procure
vnto
thy selfe
an
immortall
Kingdome
,
by
vertue
,
and
good
workes
.
For
,
for
this
cause
thou
wert
preferred
to
mortall
power
,
that
by
it
thou
mightst
gaine
an
immortall
.
Kingdome
.
CHAP.
XLVI
.
Of
Magistrates
.
HAVE
the
same
thought
of
those
that
are
vnder
thee
as
thou
would'st
haue
of
thy selfe
,
if
thou
wert
a
subiect
in
their
place
.
And
doe
what
thou
canst
,
that
they
may
be
well
iffected
to
thy
gouernment
.
For
they
reigne
most
sweetly
,
which
doe
most
gently
vse
their
subiects
,
and
who
most
esteeming
those
that
are
worthy
,
doe
good
vnto
them
,
and
doe
no
wrong
to
those
that
are
vnworthy
:
But
thou
shalt
get
most
creditt
and
glory
,
if
thou
shalt
assigne
to
euery
one
their
proper
place
,
and
if
thou
shalt
appoint
places
of
gouernment
to
those
that
are
worthy
to
be
gouernours
,
and
if
likewise
thou
shalt
cause
those
that
are
vnder
their
gouernment
,
neither
to
carrie
themselues
insolently
towards
their
gouernours
,
not
yet
to
be
insolently
vsed
by
them
.
Therfore
knowe
euery
one
,
and
so
fitly
order
the
matters
belonging
to
Gouernors
,
and
to
those
which
are
vnder
gouernment
,
that
Harts
may
not
,
seeme
to
rule
ouer
Lyons
but
Lyons
ouer
Harts
.
CHAP.
XLVII
.
Of
Peace
.
THOV
shalt
make
thy selfe
happy
euen
without
paines
,
if
thou
dost
endeauour
to
settle
peace
in
those
parts
of
thy
Kingdome
,
that
are
at
odds
,
and
if
thou
dost
cast
all
enmity
and
contention
out
of
the
State
,
and
if
thou
doest
teach
thy
subiects
,
to
embrace
peace
,
and
loue
;
and
if
thou
shalt
make
them
to
be
contemptible
,
that
doe
begett
enmitie
,
and
make
them
neere
vnto
thee
,
that
doe
loue
peace
.
For
being
the
sonne
of
mee
an
earthly
King
according
to
the
flesh
,
if
thou
obeyest
my
words
,
thou
wilt
be
called
also
the
sonne
of
the
Heauenly
King
;
thereby
procuring
vnto
thy selfe
the
kindred
of
God
according
to
the
spirit
,
being
a
disciple
of
Christ
,
that
was
gentle
and
peaceable
.
For
blessed
(
saith
he
)
are
the
Peace-makers
.
For
they
shall
be
called
the
Children
of
God
.
CHAP.
XLVIII
.
Of
Praise
.
TOVCHING
them
that
are
conuersant
with
thee
,
approoue
not
those
that
doe
praise
all
thy
actions
,
but
rather
those
that
doe
find
fault
with
thy
errors
.
For
I
knowe
that
those
doe
beare
more
affection
towards
thee
,
and
are
wiser
then
the
others
.
For
trueth
is
to
be
preferred
before
falshood
.
But
grant
freedome
of
speech
vnto
them
that
are
wise
,
and
wish
thee
well
;
that
thou
mayst
haue
some
,
with
whom
thou
mayst
take
good
aduice
of
those
things
,
whereof
thou
art
ignorant
.
And
being
thus
affected
,
thou
shalt
see
,
that
thou
ought'st
not
alwaies
to
giue
eare
to
them
,
which
doe
with
art
flatter
thee
,
but
to
those
that
doe
serue
thee
with
good
will
and
affection
.
For
hauing
had
good
experience
of
the
good
which
is
done
thee
by
the
one
,
and
of
the
hurt
which
is
done
thee
by
the
other
,
thou
wilt
auoyd
the
one
,
and
obtaine
the
other
.
CHAP.
XLIX
.
Of
the
Care
to
be
had
of
thy selfe
.
ADORNE
thy
youthfull
age
,
not
so
much
with
bodily
,
as
with
vertuous
exercises
;
neither
suffer
thy
whole
selfe
(
body
,
soule
and
name
)
quite
to
perish
.
For
although
thou
hast
a
mortall
body
,
yet
thou
hast
obtained
an
immortall
soule
.
Therfore
indeauour
to
gett
immortality
by
leauing
a
good
name
and
remembrance
of
thee
.
But
thou
shalt
gaine
a
good
name
,
if
thou
dost
imitate
those
that
haue
left
a
good
name
behind
them
.
See
therfore
,
that
thou
dost
indeauour
to
speake
good
things
,
and
that
thou
dost
accustome
thy selfe
to
doe
the
like
.
And
whatsoeuer
thou
shalt
professe
in
thy
words
,
thou
shalt
haue
a
care
to
practise
the
same
in
thy
deeds
.
CHAP.
L.
Of
Compassion
.
AS
there
is
not
a
body
,
which
hath
not
a
shadow
accompanying
it
;
so
there
is
not
a
man
without
sinne
.
For
our
nature
is
apt
to
slippe
and
prone
to
doe
amisse
.
Therfore
be
gentle
towards
those
that
offend
,
and
mixe
clemency
with
iustice
.
For
although
thou
dost
call
to
an
account
,
others
that
offend
,
yet
thou
thy selfe
hast
God
to
call
thee
to
an
account
for
thy
offences
.
And
euery
day
promise
this
to
thy selfe
:
as
thou
shalt
forgiue
,
so
hope
,
that
thou
also
shalt
be
forgiuen
of
God
.
Seeing
therfore
(
in
the
Lords
prayer
)
thou
dost
pronounce
iudgment
of
thy selfe
,
forgiue
thy
debtors
their
trespasses
,
and
thy
offences
shall
be
forgiuen
thee
.
For
what
thou
shalt
doe
to
thy
fellow-seruants
,
the
same
thou
shalt
receiue
againe
of
him
,
that
is
the
Lord
of
all
.
For
with
what
iudgment
thou
shalt
iudge
,
with
the
same
also
thou
shalt
be
iudged
.
CHAP.
LI.
Of
Gentlenesse
or
mildnesse
.
INCLINE
thine
eare
to
him
that
needeth
,
and
answere
him
peaceably
.
For
although
by
reason
,
of
thy
earthly
power
,
thou
art
not
a
person
to
whom
men
may
haue
easy
accesse
,
yet
be
easy
of
accesse
,
by
reason
of
that
power
that
is
aboue
thee
.
Comfort
those
that
are
greiued
,
if
not
with
gifts
,
yet
at
least
with
good
words
.
For
I
haue
knowne
by
experience
,
that
one
word
may
be
better
thé
many
gifts
;
and
that
one
good
word
from
the
mouth
of
a
King
,
doth
more
preuayle
for
consolation
,
then
many
other
things
.
For
abundance
of
wealth
is
not
of
so
much
force
to
comfort
a
greiuing
soule
,
as
one
gentle
word
of
a
King
.
So
thou
shalt
be
most
beloued
of
thy
subiects
,
and
without
cost
thou
shalt
gaine
the
good
will
of
all
men
,
and
they
will
proclaime
thee
to
be
rather
a
father
to
them
then
a
Lord
.
CHAP.
LII
.
Of
Returning
thankes
to
God
.
KNOW
that
so
much
the
more
good
,
as
thou
hast
receiued
of
God
,
so
much
the
greater
thankes
thou
ought'st
to
returne
vnto
him
,
that
doth
not
receiue
that
which
is
due
vnto
him
,
as
a
duety
and
debt
that
is
payed
to
him
,
but
as
if
he
had
receiued
a
courtesy
or
fauour
,
doth
for
it
repay
double
.
Returne
therefore
vnto
God
,
who
hath
done
thee
so
much
good
,
a
thankefull
requitall
for
the
good
things
which
he
hath
giuen
thee
.
And
as
for
that
power
,
which
thou
hast
receiued
of
him
,
vse
it
in
doing
good
to
others
:
And
thinke
,
that
they
are
richer
then
thee
in
good
workes
,
which
are
lesse
then
thee
in
their
power
(
that
is
,
if
they
doe
more
good
then
thee
.
)
For
thou
hast
not
receaued
good
things
,
that
thou
might'st
keepe
them
to
they
selfe
,
but
thou
hast
receiued
them
,
that
as
a
steward
thou
might'st
dispose
of
them
to
the
good
of
others
,
and
so
receiue
of
him
that
gaue
them
vnto
thee
,
a
reward
for
well
disposing
of
them
,
and
an
incorruptible
Crowne
for
a
corruptible
.
CHAP.
LIII
.
Of
Bodily
Beawty
.
BOdily
beawty
makes
him
worthy
that
hath
it
,
to
stand
before
a
King
.
But
the
beawty
of
the
soule
doth
make
a
man
beloued
of
the
King
of
Heauen
.
And
the
one
procureth
the
enioying
of
dignityes
but
for
a
time
,
whereas
the
other
doth
cause
euerlasting
neerenesse
to
our
heauenly
Lord
.
But
thou
hast
not
any
one
aboue
thee
,
whose
fauour
thou
need'st
to
seeke
by
the
beawty
of
thy
body
;
but
thou
hast
God
aboue
thee
,
who
doth
not
seeke
the
beawty
of
the
Body
,
but
the
nobility
of
the
Soule
.
Wherefore
labour
by
all
meanes
to
please
him
,
preseruing
his
image
in
thy selfe
,
pure
and
vndefiled
,
by
temperance
and
purity
.
CHAP.
LIV.
Of
the
curing
of
the
Soule
.
THE
labour
of
the
Physician
is
in
vayne
,
CHAP.
LV.
Of
Backbiters
and
Slanderers
.
BE
not
apt
to
receiue
idle
tales
or
tale-tellers
,
neither
make
much
of
slanderers
,
neither
lightly
giue
creditt
to
naughty
men
.
For
the
first
haue
oftentimes
ruined
good
men
,
out
of
a
suspicion
,
that
they
were
naught
:
And
the
second
,
vomiting
out
the
anger
,
which
proceeds
from
their
owne
malice
,
will
make
thee
guilty
of
innocent
blood
:
And
the
third
,
will
make
thee
suspected
to
be
one
that
delighteth
in
euill
men
.
For
thou
mayst
iustly
be
thought
to
be
of
the
disposition
of
them
,
with
whom
thou
delightest
to
be
conuersant
,
and
to
whom
thou
dost
passionately
giue
creditt
.
CHAP.
LVI
.
Of
reading
good
Bookes
,
and
Histories
.
DOE
not
thinke
much
to
runne
ouer
ancient
histories
.
For
in
them
thou
shalt
find
without
paynes
,
that
which
others
haue
gathered
togeather
with
paynes
.
And
thou
may'st
learne
from
thence
the
vertues
of
good
men
,
and
the
vices
of
naughty
men
,
and
the
diuerse
vicissitudes
of
our
life
,
and
the
changes
of
things
therein
,
and
the
instability
of
the
world
,
and
how
prone
Empires
are
to
fall
,
and
in
a
word
,
the
punishments
of
euill
actions
,
and
the
rewards
of
good
;
where
of
thou
shalt
doe
well
to
auoyd
the
one
,
that
thou
may'st
neuer
come
to
feele
the
punishments
of
Hell
;
and
thou
shalt
doe
well
to
indeauour
to
compasse
the
other
,
that
thou
may'st
deserue
and
obtaine
the
rewards
to
come
.
CHAP.
LVII
.
Of
Bounty
or
doing
good
.
I
Will
teach
thee
a
point
of
wisdome
;
a
point
,
perhaps
not
practised
of
those
that
vse
to
giue
aduice
,
but
not
vnbesitting
the
affection
of
mee
,
that
am
both
a
Father
and
a
King
.
Approue
rather
,
my
sonne
,
those
that
aske
fauours
of
thee
,
them
those
that
doe
striue
to
bring
thee
the
greatest
presents
.
For
thou
shalt
make
the
one
thy
debtours
,
that
will
pray
to
God
for
thy
prosperity
;
and
by
that
means
thou
shalt
also
make
God
himselfe
to
be
thy
debtour
,
who
,
as
for
a
thing
lent
vnto
him
,
doth
requite
them
that
doe
such
things
:
but
thou
shalt
be
a
debtour
to
the
others
,
and
shalt
be
forced
to
giue
them
an
vnseemely
reuerence
,
as
to
thy
benefactors
.
Therefore
be
willing
to
oblige
all
men
,
but
to
be
obliged
by
none
,
but
God
alone
.
For
this
truely
is
befitting
one
,
that
is
an
absolute
King
indeed
.
And
giue
to
those
that
aske
thee
,
and
make
much
of
them
:
but
approoue
lesse
of
them
that
present
gifts
vnto
thee
.
For
the
whole
ayme
of
these
,
is
to
receiue
a
recompence
from
thee
:
But
all
the
care
of
the
other
,
is
to
shewe
themselues
thankefull
,
for
the
fauours
they
haue
receiued
,
if
they
can
,
here
in
this
life
,
if
not
,
by
praying
to
God
to
render
vnto
thee
manifold
in
the
world
to
come
.
CHAP.
LVIII
.
Of
Nobility
.
HE
doth
extremely
dishonour
the
Nobility
of
the
body
,
which
hath
not
also
the
Nobility
of
the
soule
.
Therfore
doe
thou
togeather
with
the
princely
Nobility
of
the
body
,
which
thou
hast
,
gett
also
the
most
high
and
perfect
Nobility
of
the
soule
.
For
that
of
the
body
,
is
by
nature
,
and
deserueth
no
thankes
;
but
this
of
the
soule
,
dependeth
of
our
owne
will
,
and
is
thanke-worthy
.
And
doe
not
approoue
of
those
that
are
noble
,
only
in
respect
of
the
body
,
but
those
that
are
gracious
in
their
soules
.
For
a
man
ought
not
like
other
creatures
,
to
haue
only
the
bare
nobility
of
the
body
.
For
the
noblenesse
of
a
Horse
is
statelinesse
and
surenesse
of
pace
,
and
the
noblenesse
of
a
Hound
is
to
haue
a
good
mouth
,
and
to
hunt
well
,
and
so
likewise
of
other
creatures
?
But
the
nobility
of
a
man
,
is
to
haue
his
soule
adorned
with
all
manner
of
vertues
.
For
the
ornament
of
the
body
is
beawty
and
strength
,
and
a
strong
and
healthfull
constitution
;
but
the
ornament
of
the
soule
is
reason
and
good
conditions
,
and
the
perfection
of
vertues
.
CHAP.
LIX
.
Of
Patience
.
NEVER
be
angry
with
God
,
(
my
sonne
)
vpon
any
occasion
.
For
this
vseth
oftentimes
to
proceed
from
pusillanimity
:
but
receiue
with
a
thankefull
mind
all
things
that
befall
thee
,
and
stick
not
to
submitt
thy selfe
to
all
things
,
which
God
would
haue
to
happen
vnto
thee
.
If
he
would
haue
thee
to
reioyee
,
be
merry
;
and
if
he
would
haue
thee
to
mourne
,
be
thou
sad
;
and
if
he
would
haue
thee
to
be
in
prosperity
;
enioy
thy
prosperity
;
and
if
he
whould
haue
thee
to
be
in
aduersity
,
be
willing
to
beare
aduersity
;
Submitt
to
all
things
,
and
be
pleased
and
contented
with
all
things
,
that
God
would
haue
:
only
keepe
thy selfe
farre
from
sinne
;
For
that
only
thou
ought'st
neuer
to
admitt
,
as
being
a
thing
,
which
proceedeth
not
from
God
,
but
from
negligence
.
Therfore
,
neither
when
thou
art
in
prosperity
,
be
lifted
vp
;
nor
when
thou
art
in
aduersity
,
be
thou
ouer
much
cast
downe
.
For
if
bearing
thy
felfe
patiently
in
all
things
,
thou
shalt
giue
thankes
to
God
for
thy
afflictions
;
thou
shalt
doubt
lesse
receiue
the
reward
of
patience
:
But
if
vexing
thy selfe
,
thou
shalt
resist
Gods
disposing
hand
;
thou
shalt
euen
against
thy
will
,
suffer
no
lesse
,
being
forcibly
carried
,
and
made
to
yeeld
to
his
prouidence
,
and
so
thou
shalt
no
whit
benefit
thy selfe
,
nay
thou
shalt
loose
the
reward
,
which
thou
might'st
haue
gained
by
Patience
.
CHAP.
LX.
Of
Instruction
and
Education
of
children
.
IT
is
a
thing
most
becomming
a
King
,
not
only
to
care
for
that
which
concernes
himselfe
,
but
also
to
looke
to
that
,
which
concernes
the
good
of
his
subiects
.
For
it
is
not
sufficient
to
be
himselfe
good
to
his
subiects
,
but
he
ought
also
to
leaue
his
children
,
images
and
patternes
of
his
vertue
.
For
as
that
King
which
bringeth
vp
good
children
,
doth
good
to
all
the
Kingdome
:
so
he
which
letts
them
be
debauched
for
want
of
good
breeding
,
doth
wrong
to
the
whole
Realme
.
Therefore
,
my
sonne
,
obey
thy
Fathers
instructions
,
that
thou
may'st
both
doe
good
to
thy selfe
,
and
prosperously
rule
thy
Kingdome
,
and
may'st
require
mee
for
bringing
thee
vp
,
by
leauing
a
good
memory
and
name
after
thee
.
CHAP.
LXI
.
Of
the
hurt
that
comes
from
the
tongue
.
HEare
all
things
and
learne
of
all
men
;
but
approoue
of
some
things
,
and
abhorre
other
things
.
Approoue
of
those
things
,
which
will
bring
profitt
and
honour
to
thee
,
and
will
doe
no
hurt
to
thy
subiects
:
but
abhorre
those
things
,
which
will
hurt
thy
subiects
,
and
doe
thee
no
good
.
For
a
deceitfull
tongue
,
if
it
meet
with
a
powerfull
hand
,
will
be
a
cause
of
many
euills
both
to
it selfe
,
and
to
them
that
are
led
by
it
:
But
a
faire-spoken
mouth
,
that
obserueth
trueth
in
all
that
it
speaketh
,
doth
much
good
to
them
that
heare
it
,
and
to
him
that
hath
it
.
Therfore
doe
not
delight
in
naughty
men
,
but
approoue
of
good
men
,
and
preserue
peace
amongst
thy
subiects
,
and
suffer
them
not
,
to
be
sett
on
,
or
enraged
one
against
another
.
For
God
is
farre
of
from
that
place
,
where
strifes
and
contentions
are
:
but
where
peace
and
loue
and
concord
is
,
they
make
God
very
neere
and
fauourable
to
those
that
liue
in
peace
,
and
make
peace-makers
to
be
called
the
children
of
God
.
CHAP.
LXII
.
Of
Goodnesse
.
ACCOVNT
a
good
conscience
to
be
the
Crowne
of
Royalty
,
by
which
thou
shalt
more
adorne
thy selfe
,
then
with
a
thousand
other
ornaments
.
For
wealth
is
a
deceitfull
and
slippery
thing
,
and
glorie
is
transitory
,
and
victory
passeth
away
,
and
pleasures
are
fading
.
But
thy
goodnesse
only
will
endure
for
euer
,
and
procure
vnto
thee
an
immortall
memory
,
and
will
make
,
as
it
were
,
a
wholsome
antidote
of
thy
example
for
thy
posterity
,
making
all
men
both
praysers
and
imitators
of
thy
life
and
Gouernment
.
CHAP.
LXIII
.
Of
Restraining
and
gouerning
Pleasures
.
KNOW
my
sonne
,
that
men
will
then
account
thee
a
King
indeed
,
when
thou
dost
not
only
rule
and
keepe
in
awe
thy
subiects
,
but
also
when
thou
dost
restraine
and
gouerne
all
thy
pleasures
.
For
let
thy
Crowne
indeed
be
a
signe
of
Royalty
;
but
let
Iustice
accompany
it
:
And
thy
purple
will
then
adorne
and
become
thee
,
if
thy
temperance
also
shall
equally
shine
with
it
;
CHAP.
LXIV
.
Of
Perfect
Reason
.
BE
very
diligent
in
perfecting
thy
reason
,
which
is
the
perfection
of
a
man
.
For
by
it
earthly
Royalty
or
an
earthly
Kingdome
,
doth
ressemble
the
order
and
harmony
of
heauen
.
For
reason
doth
gouerne
all
humane
things
,
without
which
all
things
in
this
life
are
out
of
order
.
Gett
therfore
vnto
thy selfe
the
possession
of
reason
,
not
in
an
vnperfect
manner
,
but
in
perfection
.
For
neither
is
the
safety
of
a
ship
to
be
intrusted
to
the
guiding
of
one
,
that
hath
not
skill
to
guide
it
;
neither
is
Kingly
power
to
be
committed
to
a
King
,
vnlesse
he
hath
the
experimentall
reason
of
affaires
.
For
that
which
makes
a
Lyon
(
as
they
say
)
to
beare
rule
among
other
beasts
,
is
his
strength
,
or
courage
;
and
that
which
doth
giue
the
Eagle
command
ouer
other
birds
,
is
her
high
and
swift
flying
and
actiuity
:
But
reason
is
the
only
thing
vpon
earth
,
that
doth
giue
a
man
power
ouer
other
men
.
CHAP.
LXV
.
Of
being
not
lifted
vp
in
mind
.
BE
neuer
lifted
vp
in
mind
with
thy
victories
ouer
thy
aduersaries
,
neither
insult
ouer
the
calamities
of
thy
enemies
,
neither
reioyce
at
the
fall
of
any
that
oppose
thee
,
neither
mock
at
the
aduersity
of
another
;
neither
shew
signes
of
ioy
at
the
destruction
of
any
man
.
For
we
haue
all
the
same
nature
,
and
no
man
knowes
that
which
is
to
come
.
Therfore
consider
those
Kings
,
or
Emperors
that
haue
bene
before
thee
;
and
then
shalt
thou
learne
,
what
things
hereafter
may
fall
vpon
thee
.
For
the
course
of
mans
life
worketh
many
changes
,
and
that
which
those
that
haue
bene
before
vs
,
haue
suffered
,
may
serue
for
an
instruction
to
those
that
are
now
liuing
.
Therfore
be
not
,
I
say
,
lifted
vp
too
high
,
that
thou
mayst
not
haue
the
greater
fall
.
And
doe
not
thinke
any
of
the
Trophies
,
which
thou
hast
atcheiued
,
CHAP.
LXVI
.
Of
Reading
Good
bookes
.
AND
that
thou
may'st
euery
way
adorne
thy
mind
:
thinke
not
much
to
reade
ouer
the
sayings
of
the
Ancients
;
For
thou
shalt
find
many
things
profitable
in
them
:
And
aboue
all
,
reade
the
sayings
of
Solomon
,
and
the
precepts
of
Isocrates
,
and
if
thou
wilt
,
meditate
also
on
the
counsells
of
Iesus
the
sonne
of
Sirach
,
for
so
much
as
from
thence
,
thou
may'st
learne
and
gather
Politick
and
Kingly
vertues
.
As
for
all
other
the
sauing
oracles
of
holy
Scipture
written
by
diuine
inspiration
,
it
is
altogeather
necessary
,
that
they
should
be
infused
into
thee
,
togeather
with
the
rest
.
And
when
thou
shalt
be
perfected
in
vnderstanding
,
thou
shalt
both
make
mee
thy
King
and
Father
,
and
Teacher
glad
;
and
then
thou
thy selfe
shalt
be
thought
worthy
to
exhort
others
,
and
thou
shalt
more
perfectly
knowe
the
proper
end
of
thy
Creation
,
and
being
man
,
and
that
no
man
is
without
sinne
,
and
that
no
man
shall
escape
the
tryall
of
those
things
which
he
hath
done
,
and
that
no
man
knowes
the
vncertaine
end
of
his
owne
life
.
FINIS
.