YOVTHS
INSTRVCTION
:
WHEREIN
ARE
BRIEFLY
SET
FORTH
ALL
NECESSARY
Rules
,
for
the
ordering
of
a
mans
whole
life
.
MY
Sonne
,
seeing
it
hath
pleased
the
Almighty
,
to
make
you
(
who
by
creation
are
his
owne
)
by
generation
to
be
mine
,
I
hold
it
to
be
a
principall
part
of
my
duty
vnto
God
,
and
of
my
loue
towards
you
,
both
by
Religion
,
and
also
by
education
in
vertue
,
so
to
direct
you
,
that
you
may
euer
continue
to
be
his
.
For
he
hath
not
placed
you
on
the
Theater
of
this
world
,
that
(
like
to
a
foolish
actor
)
you
should
fulfill
the
lusts
thereof
;
nor
to
embrace
these
earthly
vanities
,
as
chaynes
of
pearle
,
and
of
gold
,
do
mens
necks
,
which
make
them
proude
:
but
because
you
should
duly
serue
him
,
in
true
obedience
,
and
by
your
best
endeuours
set
foorth
his
glory
.
Beasts
,
Birds
,
and
Fishes
,
So
pleasing
was
this
seruice
vnto
Dauid
,
the
kingly
Prophet
,
If
Iacob
for
a
double
terme
serued
his
vncle
Laban
,
The
seruice
which
is
to
be
performed
to
the
Kings
,
and
Princes
of
the
world
,
cannot
be
freed
from
seruitude
,
and
subiection
,
but
that
seruice
,
which
is
by
vs
due
vnto
God
,
is
liberty
it selfe
;
and
no
man
is
so
free
,
as
he
,
who
sincerely
serueth
him
.
There
are
but
two
masters
(
God
and
the
diuell
)
whom
men
can
serue
:
and
who
so
adhereth
to
one
of
them
,
is
an
enemy
to
the
other
.
The
diuell
wageth
warre
against
God
,
and
against
his
chosen
children
:
and
(
because
he
is
faithlesse
)
he
trusteth
none
:
but
being
the
muster-master
of
his
owne
army
)
he
presseth
foorth
all
such
for
his
seruice
,
as
are
not
souldiers
vnder
Gods
banner
.
And
hauing
leuied
huge
troupes
,
and
infinite
numbers
of
desperate
,
and
forlorne
people
,
he
marcheth
into
the
field
of
this
world
,
and
(
striuing
in
vaine
to
obtaine
a
victory
,
which
no
possibility
can
afford
him
)
like
to
the
practise
of
the
Turkish
Emperor
,
he
maketh
hauocke
of
his
followers
,
and
(
by
multitudes
)
mercilesly
he
destroyeth
them
:
whereas
(
on
the
contrary
part
)
God
so
gratiously
protecteth
,
and
defendeth
his
elected
,
that
not
one
of
them
can
perish
,
or
come
to
an
vntimely
end
.
Seeing
then
,
that
God
is
so
powerfull
,
that
he
can
,
and
so
carefull
,
that
he
will
,
and
doth
preserue
all
such
,
as
vnfainedly
doe
serue
him
,
So
did
Moses
,
when
with
ten
grieuous
plagues
he
corrected
the
hard
hart
of
Pharaoh
King
of
Egypt
,
who
would
not
suffer
the
children
of
Israell
to
depart
out
of
his
land
.
So
did
Sadrach
,
Mishael
,
and
Abednago
,
And
so
did
Daniel
,
As
you
may
obserue
,
that
when
plants
and
trees
,
by
stormes
and
by
tempests
,
are
robbed
of
their
leaues
,
such
canckers
are
then
discouered
,
as
do
blemish
the
comelinesse
of
their
beauty
:
so
you
may
plainly
see
,
that
when
men
are
exiled
from
Gods
seruice
,
through
the
peruersenes
of
their
owne
natures
,
their
wickednes
is
spread
abroad
,
to
their
shame
;
and
is
made
an
obiect
to
the
eies
of
them
,
who
(
being
more
vertuous
)
doe
loath
their
sinne
.
You
see
then
(
my
Sonne
)
how
behoofefull
it
is
for
you
to
serue
God
;
that
by
meanes
thereof
,
you
may
be
truly
happy
,
and
enioy
that
liberty
,
and
that
freedome
,
which
is
incident
vnto
none
,
but
to
such
only
,
as
do
vnfainedly
serue
him
.
It
is
therefore
very
requisite
,
It
is
a
welspring
of
life
,
Blessed
is
the
man
(
saith
the
Psalmist
)
that
feareth
the
Lord
,
And
such
(
my
Sonne
)
must
be
your
daily
care
,
and
constant
resolution
,
that
you
feare
nothing
which
may
terrifie
you
from
the
feare
of
God
,
Now
,
1
First
,
in
respect
of
God
;
because
hee
is
altogether
righteous
and
pure
,
and
none
euill
can
dwell
with
him
.
2
In
respect
of
our selues
;
because
the
guiltinesse
thereof
maketh
a
separation
,
&
pronounceth
a
diuorce
betweene
God
and
man
.
3
And
thirdly
,
in
respect
of
sinne
it selfe
,
which
is
a
most
vgly
monster
,
proceeding
from
the
diuell
,
for
the
finall
and
perpetuall
destruction
of
all
such
,
as
impiously
and
wickedly
doe
liue
and
die
therein
.
As
the
grim
looke
of
a
sterne
Lion
will
make
you
afraid
,
A
foolish
man
delighteth
in
a
sinfull
life
,
because
his
outward
senses
are
pleased
with
the
vanity
,
and
with
the
varietie
of
his
sinnes
:
but
he
that
is
wise
,
abhorreth
sin
,
because
the
fruits
thereof
are
euill
.
Saint
Iohn
saith
,
that
sinners
are
seruants
:
S.
Paul
telleth
vs
,
that
they
are
captiues
;
nay
they
are
(
indeed
)
the
children
of
the
diuell
.
It
entreth
into
a
man
,
as
a
Conqueror
taketh
possession
of
his
vanquished
Kingdom
;
where
he
will
not
accept
of
a
part
,
but
will
bee
Lord
and
Master
of
the
whole
.
It
is
compared
to
a
wedge
;
for
as
a
wedge
at
the
first
maketh
but
a
little
hole
;
but
beeing
further
driuen
,
it
renteth
,
and
teareth
the
whole
wood
in
sunder
:
so
sin
,
at
his
first
entrance
into
the
heart
of
a
man
,
seemeth
to
hurt
him
but
a
little
;
but
proceeding
further
by
frequentaction
,
it
begetteth
in
him
an
ardent
desire
(
by
custom
)
to
enlarge
it selfe
,
and
so
maketh
him
the
bondslaue
of
Sathan
.
For
as
the
little
fish
called
Remora
(
by
sticking
fast
vnto
a
Shippe
)
stayeth
her
from
sayling
towards
the
Port
where
shee
should
bee
:
Philosophers
do
affirme
,
that
nothing
is
more
fearefull
then
Feare
it selfe
.
And
Diuines
do
teach
truly
,
that
there
is
not
any
thing
more
sinnefull
then
sinne
it selfe
.
I
haue
read
of
a
kind
of
Serpent
,
which
is
so
venimous
;
that
by
stinging
the
foot
of
a
Horse
onely
,
hee
killeth
the
Horse
,
and
the
rider
also
.
Such
a
Serpent
is
sinne
,
which
no
sooner
stingeth
the
body
,
but
foorthwith
it
destroieth
it
,
and
the
soule
too
:
it
is
so
pestilent
a
disease
,
that
it
corrupteth
the
whole
minde
of
him
whom
it
possesseth
,
and
driueth
out
of
him
all
godly
motions
.
As
water
(
beeing
powred
into
a
vessell
)
doth
expell
the
Ayre
:
and
as
the
children
of
Israel
did
the
heathen
Nations
out
of
the
Countries
and
Prouinces
of
the
land
of
Canaan
:
it
suddenly
bereaueth
a
man
of
all
his
former
practised
vertues
,
as
a
little
Axe
(
by
few
strokes
)
cutteth
downe
;
or
as
a
whirlewind
(
with
one
furious
blast
)
ouerturneth
,
the
greatest
and
the
tallest
trees
,
which
for
many
yeers
haue
bin
growing
to
their
perfect
strength
and
greatnesse
.
In
the
winter
,
when
the
warme
heat
of
the
Sunne
forsaketh
vs
,
the
earth
is
benummed
with
cold
,
with
frosts
,
with
snowes
,
and
with
vnpleasing
weather
.
And
in
like
sort
,
when
Gods
grace
departeth
from
a
sinner
,
his
soule
is
hardned
with
many
vices
,
and
robbed
of
all
virtue
:
yea
,
such
is
the
bewitching
nature
,
and
quality
of
sinne
,
that
the
more
it
plungeth
men
in
the
gulfes
of
their
transgressions
,
the
more
pleasure
,
and
the
greater
delight
they
take
therein
.
Like
vnto
mad
men
who
are
vnmeasurably
delighted
with
the
sight
and
gingling
of
those
chaynes
,
wherewith
they
are
fettered
and
tormented
.
It
is
true
,
It
is
better
not
to
liue
,
then
to
liue
wickedly
.
As
there
is
no
thorne
without
his
prickles
;
so
there
is
no
man
,
that
is
vtterly
destitute
of
sinne
.
Yet
must
you
striue
(
my
sonne
)
with
all
your
might
,
and
with
all
your
strength
,
yea
with
your
vttermost
endeauours
,
to
shake
it
off
,
because
the
reward
thereof
is
death
:
and
the
longer
it
is
retained
,
the
more
hardly
it
is
remoued
:
for
like
as
a
small
riuer
,
by
running
farre
,
is
fellowshipped
with
many
other
streams
,
which
at
length
do
make
him
great
.
So
small
offences
by
long
continuance
,
are
augmented
by
greater
faults
which
do
concurre
.
Principijs
obsta
,
serò
medicina
paratur
:
Cum
mala
per
longas
conualuére
moras
.
Therefore
before
sinne
haue
gotten
in
you
the
vpper
hand
,
you
must
frame
your selfe
to
be
like
vnto
a
ship
,
close
below
,
to
resist
,
and
to
keepe
out
the
temptations
and
the
allurements
of
worldly
vanities
.
And
open
aboue
,
whereby
you
may
be
capable
of
the
grace
,
and
mercy
,
and
fauour
of
Almighty
God
:
who
(
though
he
detest
sinne
)
yet
in
his
infinite
mercy
,
he
imbraceth
Turrian
repentant
sinner
:
as
a
kind
mother
lulleth
her
sicke
hild
louingly
in
her
armes
,
though
she
repine
at
the
disease
.
Valerius
writeth
of
one
,
who
had
the
fit
of
an
ague
vpon
him
,
when
he
was
borne
,
Yet
must
you
not
(
by
sinning
)
foster
in
your selfe
,
a
longing
desire
to
sinne
more
,
like
vnto
such
as
being
drunken
with
wine
,
do
vnmeasurably
couet
to
be
alwaies
drinking
.
But
contrariwise
,
you
must
be
carefull
that
sinne
raigne
not
,
that
sinne
haue
not
dominion
in
your
earthly
members
.
Nam
quot
habemus
vitia
,
tot
habemus
Dominos
.
A
little
rope
sufficeth
to
hang
a
great
theefe
:
a
little
drosse
to
abase
much
gold
:
a
little
poyson
to
infect
much
wholsome
liquor
;
a
little
heresie
to
corrupt
good
doctrine
:
and
so
do
the
smallest
sinnes
(
without
Gods
mercy
)
to
damme
your
soule
.
The
harts
of
sinfull
men
,
may
fitly
be
compared
vnto
snailes
houses
,
for
as
they
haue
no
vacant
places
,
to
store
vp
prouision
enough
for
the
necessary
sustentation
of
their
liues
,
no
more
haue
those
harts
any
roomes
at
all
,
to
entertaine
any
vertuous
,
or
godly
motions
,
which
would
be
profitable
for
the
saluation
of
their
soules
.
Euery
sinner
(
as
much
as
in
him
lieth
)
is
naturally
an
enemy
vnto
God
:
and
with
the
ancient
gyants
contendeth
,
to
cast
rockes
,
and
stones
against
Iuptter
,
he
saith
in
his
heart
,
As
a
man
that
is
suddenly
taken
out
of
a
darke
prison
,
cannot
(
without
much
paine
)
behold
the
bright
shining
of
the
cleere
sunne
:
no
more
can
that
man
(
which
for
a
long
season
hath
bin
enthralled
in
the
darke
dungeon
of
iniquity
and
of
sinne
)
behold
the
faire
beames
of
godlinesse
,
and
of
vertue
:
but
he
rather
delighteth
to
wallow
in
the
beastly
and
lothsome
puddle
of
his
former
foule
transgressions
:
as
the
swine
doth
in
the
mire
,
wherewith
she
is
polluted
,
and
defiled
.
Some
men
there
are
who
(
●t
the
last
cast
)
doe
cease
from
perpetrating
of
such
grosse
and
enormious
sinnes
as
in
former
times
they
haue
committed
.
But
he
that
is
vertuous
,
and
he
that
is
religious
,
detesteth
,
and
abhorreth
sinne
,
as
a
ghastly
monster
,
because
he
feareth
and
loueth
God
.
The
smallest
sinnes
do
pricke
,
As
a
dogge
,
which
secretly
hath
killed
a
sheepe
,
cannot
with
a
setled
eie
,
behold
his
masters
face
,
because
he
is
guilty
to
himselfe
of
his
foule
fault
:
so
a
man
(
whose
conscience
doth
accuse
him
of
some
hainous
sinne
towards
God
)
cannot
behold
the
face
of
his
creator
:
but
by
his
blushing
he
will
bewray
his
owne
sinne
.
A
sinfull
conscience
(
as
Iustine
Martyr
doth
affirme
)
is
a
ready
witnesse
to
accuse
,
a
seuere
iudge
to
condemne
,
and
a
mercilesse
hangman
to
execute
him
that
hath
sinned
:
and
broken
the
commandements
of
his
God
.
A
guilty
conscience
is
first
perplexed
with
feare
,
and
terror
:
and
is
then
from
feare
transported
into
fury
:
and
last
of
all
,
it
is
tormented
with
despaire
.
A
fierce
and
a
cruell
beast
,
whilst
he
sleepeth
,
seemeth
to
be
very
mild
and
gentle
:
but
being
awaked
,
he
rusheth
with
a
sauage
violence
vpon
the
man
which
troubled
him
:
and
leaueth
him
not
,
vntill
he
haue
torn
him
into
many
peeces
.
And
so
a
guilty
conscience
sleeping
on
the
bed
of
deepe
security
,
and
carelesnesse
,
seemeth
to
enioy
a
continuall
feast
of
happinesse
,
and
of
peace
:
but
being
by
God
informed
of
the
guiltinesse
of
her
sinne
,
and
being
startled
out
of
her
drowsie
sleepe
,
she
awaketh
,
and
with
continuall
anguish
,
paines
intollerable
,
and
with
perpetuall
torments
she
lasheth
,
and
whippeth
the
body
,
in
which
she
dwelleth
,
Oth●
Casman
.
140.
Solinus
.
Pliny
.
and
ceaseth
not
to
afflict
it
grieuously
,
vntill
she
haue
murdred
it
with
perpetuall
death
.
Solinus
and
Pliny
do
report
,
that
when
by
too
much
rauening
,
and
ill
digestion
,
the
belly
of
the
Crocodile
is
filled
vp
,
and
distempered
with
many
wormes
she
laieth
her
mouth
open
vnto
certaine
birds
,
which
liue
vpon
the
riuer
of
Nilus
in
the
country
of
Egypt
,
)
who
(
entring
into
her
throat
)
doe
eat
them
,
and
deuour
them
,
by
meanes
whereof
she
is
restored
to
her
former
health
.
But
the
worme
of
an
euill
conscience
,
is
not
so
consumed
,
there
are
no
birds
that
can
ease
her
of
that
paine
.
My
sonne
,
to
conclude
this
point
,
let
it
be
your
chiefest
Study
,
and
your
daily
practise
:
First
of
all
to
serue
God
,
then
to
feare
him
,
and
(
in
fearing
of
him
)
to
abhor
sinne
,
as
the
greatest
enemy
to
vertue
,
and
the
death
of
your
immortall
soule
.
Quae
iuuenibus
arrident
voluptates
,
easdem
irrident
senes
.
The
sinnes
of
youth
are
pleasing
for
a
while
,
but
old
age
(
waxing
wise
)
abhorreth
them
as
the
soules
poison
.
Caelum
si
vis
pede
calcare
,
vitium
mente
calca
.
And
if
you
must
needs
behold
sinnes
in
other
men
,
yet
looke
on
them
as
sailers
do
on
rockes
,
not
to
come
neere
them
,
but
to
auoid
them
.
And
if
(
of
force
)
you
must
behold
sinne
in
your selfe
,
then
looke
on
it
,
as
Iob
did
on
his
soares
with
a
wofull
eie
:
Now
,
that
you
may
be
the
better
enabled
to
serue
God
,
in
feare
,
and
to
hate
sinne
,
which
trecherously
slaieth
the
soule
,
whilst
flatteringly
it
smileth
on
her
,
as
Ioab
did
on
Amasa
,
and
as
Iudas
betraied
his
Lord
and
Master
,
You
must
(
with
a
true
heart
)
embrace
,
Where
religion
wanteth
,
there
the
chiefest
atchieuments
of
men
are
obscured
,
as
the
sinner
is
,
when
his
face
is
vailed
,
and
masked
with
a
cloud
.
Fishes
must
needs
die
,
if
the
riuers
be
dried
vp
,
and
so
must
the
thoughts
of
men
perish
,
when
they
are
not
watered
,
with
the
dew
,
and
refreshed
with
the
comfortable
streames
of
a
religious
mind
,
and
conuersation
.
As
Sauls
honor
was
the
more
eminent
,
because
in
stature
he
was
taller
then
all
the
residue
of
his
people
:
so
no
man
(
among
wise
men
)
is
more
respected
then
he
,
who
frameth
himselfe
to
be
more
religious
then
the
rest
.
Cultus
omnis
est
in
cultus
,
sine
cultu
Dei
.
A
fit
garment
is
easily
shaped
to
serue
a
comly
body
,
but
hardly
are
deformed
members
couered
by
the
taylors
skill
:
so
a
man
that
is
religious
in
all
his
waies
,
may
(
without
difficulty
or
doubt
)
be
the
obiect
of
his
owne
praise
,
and
commendation
.
But
if
he
be
irreligious
,
then
no
famous
act
can
free
him
from
in
famy
,
and
from
shame
.
A
spent
candle
(
loosing
her
flame
)
leaueth
nought
behind
but
a
stinking
snuffe
,
neither
doth
a
man
(
when
he
dieth
)
leaue
any
thing
behind
him
,
but
ignominy
,
and
shame
,
and
reproach
:
if
(
whilst
he
liued
)
he
beautifie
not
himselfe
with
a
religious
life
.
The
reuerent
respect
,
Hence
it
was
,
Iupiter
,
Mars
,
Saturne
,
Mercury
,
and
such
like
poetically
fained
Gods
.
And
that
some
others
of
them
worshipped
the
sunne
,
the
moone
,
the
starres
,
and
other
celestiall
bodies
,
which
were
created
only
for
the
vse
of
man
.
That
some
of
them
haue
sacrificed
their
deuotions
to
the
works
of
mens-hands
:
As
the
Ephesians
did
to
the
Image
of
Diana
,
and
as
the
children
of
Israel
(
in
the
wildernesse
)
did
to
the
golden
Calfe
.
Medes
and
Persians
(
vnder
Cyrus
their
king
)
did
to
the
image
of
Bel
and
of
the
Dragon
.
And
hence
it
is
,
the
idols
of
the
heathen
,
are
siluer
,
and
gold
,
euen
the
works
of
mens
hands
,
they
haue
a
mouth
,
and
speake
not
,
they
haue
eares
,
and
heare
not
;
Neither
is
there
any
breath
in
their
mouth
:
they
that
make
them
,
are
like
vnto
them
,
and
so
are
all
they
that
trust
in
them
.
But
contrariwise
(
my
sonne
)
true
religion
being
founded
vpon
the
truth
of
Gods
word
,
Cyrus
an
heathen
King
,
(
but
in
his
kind
and
fashion
zealous
and
religious
)
was
wont
to
say
,
that
if
subiects
did
religiously
feare
,
and
honor
their
Gods
,
they
would
not
then
commit
abhominable
sinnes
against
them
:
nor
hainous
offences
against
their
kings
.
And
Cicero
doth
report
,
that
the
Romans
conquered
more
nations
and
subdued
more
people
,
and
prouinces
,
by
the
reuerent
obseruances
of
their
religious
exercises
,
then
they
did
by
policy
,
and
by
the
sword
.
Where
religion
wanteth
,
there
no
christian
duety
is
performed
for
conscience
sake
:
for
religion
is
the
best
informer
of
the
consciences
of
men
:
where
religion
is
not
imbraced
,
the
gouernment
of
kingdomes
,
and
of
common
weales
,
are
either
neglected
,
or
subuerted
;
like
as
a
ship
,
vnder
her
sailes
in
a
tempestuous
sea
,
(
wanting
a
cunning
pilot
to
direct
her
)
is
suddenly
●ashed
against
the
rockes
to
her
vtter
ruine
and
confusion
.
For
like
as
bones
do
support
the
flesh
of
a
mans
body
,
and
walles
the
building
of
an
house
,
so
doth
religion
the
being
,
and
the
welbeing
of
euery
state
,
and
common
weale
.
And
as
the
moone
hath
the
greater
light
,
when
she
approacheth
neerest
in
opposition
to
the
sunne
;
so
euery
mans
vertues
are
the
more
splendent
,
and
the
more
eminent
,
by
how
much
the
neerer
they
are
knit
,
and
ioyned
to
religion
.
Nothing
than
religion
is
more
excellent
among
men
,
neither
doth
any
thing
in
this
world
make
vs
neerer
to
approach
vnto
God
himselfe
.
It
is
therefore
to
be
sought
with
your
labor
,
to
be
bought
with
your
chiefest
treasure
,
and
to
be
protected
and
defended
with
your
deerest
bloud
.
Without
it
no
noble
act
must
be
attempted
,
and
with
it
,
no
subtle
or
crafty
plot
or
practise
may
be
taken
in
hand
.
For
such
things
as
by
religion
are
warranted
to
be
vertuous
,
to
be
profitable
,
to
be
good
,
are
(
without
it
)
neither
vertuous
,
nor
profitable
,
nor
good
.
The
chiefest
vertue
which
a
man
possesseth
in
this
life
,
is
true
religion
,
which
mollifieth
the
hard
,
and
the
stony
heart
of
man
,
and
maketh
him
capable
of
Gods
grace
:
As
the
Sunne
,
or
Fire
doth
the
hard
wax
,
making
it
apt
,
and
fit
to
receiue
any
impression
,
that
shall
be
made
vpon
it
.
Religion
maketh
a
man
warily
,
and
carefully
to
looke
vnto
his
waies
,
and
wisely
to
gouerne
,
and
to
rule
himselfe
.
It
maketh
persecutions
to
be
tollerable
,
that
we
despaire
not
.
And
it
moderateth
our
prosperity
,
that
by
meanes
thereof
,
we
do
not
wax
insolent
,
or
proude
,
it
maketh
our
worldly
pilgrimage
,
a
pleasing
iourney
,
as
a
good
companion
by
his
delightfull
discourses
,
abridgeth
the
tediousnesse
of
a
long
way
.
Berchorius
well
obserueth
,
that
the
larke
,
as
long
as
she
fitteth
on
the
ground
,
is
very
silent
,
and
still
,
but
mounting
vp
into
the
aire
,
and
houering
in
the
golden
beames
of
the
delightfull
sunne
,
she
lifteth
vp
her
voice
,
and
chanteth
merrily
,
and
doubleth
her
various
tunes
,
to
the
great
pleasure
and
contentment
of
those
that
are
partakers
of
her
melody
,
and
sweet
musicke
:
So
,
and
so
is
it
,
with
mortall
men
,
who
,
whilst
(
they
do
fix
,
and
riuet
fast
their
affections
,
and
their
thoughts
to
the
transitory
vanities
,
and
vaine
negotiations
of
this
wicked
world
;
they
are
faint
,
yea
,
they
are
almost
dead
to
all
good
works
.
But
when
they
reuine
their
minds
,
and
lift
vp
their
cogitations
deuoutly
vnto
God
,
with
religious
motions
,
and
zealous
meditations
;
then
(
and
not
before
)
their
tunes
are
sweet
,
they
are
delightfull
,
yea
they
are
pleasing
vnto
God
himselfe
.
And
like
as
the
aire
is
the
purer
the
neerer
it
is
to
the
worlds
chiefest
light
,
Idem
.
Pag.
154.
so
mens
deuotions
are
more
celestiall
,
and
heauenly
,
by
how
much
the
neerer
,
(
by
true
religion
)
they
do
ascend
,
and
present
themselues
to
the
sonne
of
God
.
And
thus
(
my
sonne
)
you
see
,
that
when
your
mind
is
sanctified
by
true
religion
,
then
religion
will
make
it
pure
,
and
a
fit
receptacle
,
and
storehouse
for
euery
kind
of
vertue
.
Wherein
you
ought
daily
to
be
exercised
in
this
world
.
For
without
vertue
your
religion
is
but
fained
,
your
deuotions
dul
,
and
your
praiers
but
varnished
,
and
ouercast
with
an
outward
shew
of
holinesse
towards
God
,
and
of
charity
towards
men
.
The
ofspring
of
religion
is
vertue
,
and
without
vertue
,
religion
is
barren
and
neer
vnto
cursing
.
As
was
the
figge
tree
,
Therefore
(
my
Sonne
)
to
the
end
that
with
a
more
ardent
affection
,
and
longing
will
,
you
may
be
desirous
to
be
retained
into
her
seruice
,
it
is
most
fitting
that
you
be
instructed
plainly
what
she
is
:
that
knowing
her
,
and
her
worthinesse
,
you
may
thinke
your
time
to
be
well
spent
,
in
seeking
her
,
and
in
honoring
of
her
.
Some
men
haue
defined
her
to
be
,
an
vprighmesse
of
life
,
De
ciuit
.
Dei
.
lib.
4.
in
all
things
agreeable
vnto
reason
:
others
that
she
is
the
habite
of
doing
well
.
Others
that
she
is
the
art
of
choosing
that
which
is
good
.
S.
Augustine
saith
,
That
she
is
the
skill
to
liue
well
.
And
Horace
affirmeth
,
that
virtue
is
nothing
else
,
but
the
banishment
of
vice
:
In
summe
they
do
all
best
agree
when
they
say
,
that
virtue
consisteth
in
action
,
and
that
the
meditation
thereof
without
practise
,
is
as
an
vnstringed
instrument
,
whereon
no
man
plaieth
.
For
what
auaileth
it
,
To
what
end
is
a
mans
mind
,
and
the
composition
of
his
body
framed
to
be
valiant
:
And
wherefore
is
a
man
temperate
,
He
that
soweth
virtue
,
shall
reape
honor
.
A
vertuous
man
is
neuer
at
rest
,
vntill
(
by
his
endeuours
)
he
hath
done
good
:
Neither
doth
he
imagine
that
he
hath
done
any
good
at
all
,
except
he
do
the
best
,
and
the
most
good
that
he
is
able
.
He
ceaseth
not
from
any
toile
,
if
thereby
he
may
profit
others
,
either
particularly
to
themselues
,
or
generally
for
the
good
of
many
,
and
of
the
common
weale
.
And
though
his
actions
be
many
,
and
various
,
yet
they
are
alwaies
vertuous
:
as
in
musicke
,
It
is
not
enough
to
boast
of
the
name
of
vertue
,
without
vertuous
deeds
and
actions
;
for
without
them
,
the
name
of
vertue
is
fitly
compared
to
a
shadow
without
substance
:
And
like
to
a
drop
of
water
on
the
sands
,
or
thirsty
ground
,
which
being
quickly
dried
vp
,
leaueth
no
signe
behind
it
,
that
it
euer
was
.
Such
men
as
do
only
desire
to
know
vertue
,
and
not
to
practise
her
in
their
deeds
,
may
fitly
be
compared
vn.to
children
,
who
do
delight
to
knocke
flints
together
,
that
thereby
they
may
see
,
and
behold
the
sparkles
,
but
do
not
endeuour
to
make
any
true
vse
of
fire
it selfe
.
It
is
a
pleasing
thing
to
be
commended
,
but
his
praises
are
more
pretious
who
meriteth
them
,
by
exercising
of
his
vertues
.
The
practise
of
vertue
is
the
chiefest
patrimony
,
that
a
worthy
man
can
expect
,
or
ought
(
indeed
)
to
desire
.
Ipsa
quidem
virtus
sibimet
pulcherrima
merces
:
There
is
no
price
,
which
can
counteruaile
vertue
.
Our
parents
may
make
vs
rich
,
but
it
is
God
alone
,
that
maketh
vs
to
be
vertuous
:
hence
it
is
,
that
the
power
of
Monarchs
,
and
of
Kings
,
must
be
supported
by
the
goodnes
of
their
vertues
:
For
he
is
much
more
generous
whom
his
vertues
,
then
he
whom
his
ancestors
●aue
made
noble
.
Much
more
is
he
to
be
admited
,
that
swayeth
a
kingdome
by
his
vertues
,
then
he
that
ruleth
it
by
the
only
priuiledge
of
his
enobled
and
heroicall
discent
.
For
honors
are
but
the
seruants
,
and
the
attendants
of
vertue
.
If
vertue
be
ioyned
vnto
Nobility
,
she
spreadeth
her selfe
into
euery
quarter
,
and
darteth
forth
her
glorious
beames
ouer
large
and
spacious
countries
,
as
the
sunne
doth
his
when
(
with
them
)
he
beautifieth
the
face
,
and
visage
of
the
whole
earth
.
And
like
as
an
artificially
carned
picture
,
being
presented
in
gold
,
is
much
more
delightfull
to
the
eie
,
and
is
of
a
more
choise
esteeme
,
then
the
same
,
being
stamped
on
iron
,
or
on
some
baser
mettall
.
So
though
in
men
of
low
degree
,
and
parentage
,
vertue
be
not
without
her
deserued
praise
and
commendation
,
yet
hauing
the
residence
in
the
breasts
of
such
as
are
of
a
generous
stocke
,
and
progeny
,
she
is
more
pleasing
,
and
splendent
,
she
is
more
honorable
,
and
more
profitable
to
the
common
weale
.
Gratior
est
pulchro
veniens
è
corpore
virtus
,
Then
virtues
are
more
pretious
,
and
more
deere
,
When
in
heroicke
spirits
they
appeare
.
This
was
the
cause
,
For
as
it
is
much
better
,
D.
Homfr
.
in
Prax.
Iesuit
47.
to
drinke
good
wine
,
out
of
an
earthen
pot
,
then
vnwholsome
liquor
,
in
a
golden
cup
,
so
he
that
is
wise
,
will
more
esteeme
of
the
wisedome
of
a
vertuous
man
,
then
of
the
honors
,
and
promotions
of
an
only
rich
man
,
which
hath
none
acquaintance
or
familiarity
with
vertue
.
Leuinius
Apolonius
in
his
discouery
of
Peru
,
Leuinius
Apolonius
.
16.
reporteth
that
those
Indians
and
barbarous
nations
,
whom
Pizarrus
could
not
(
by
his
sword
)
violently
,
he
easily
conquered
,
and
subdued
,
by
the
discreet
practise
,
and
pleasing
examples
of
his
alluring
vertues
.
Emitur
sola
virtute
potestas
.
Vntill
Alexander
the
great
waxed
proude
,
and
drunken
,
he
wan
more
prouinces
,
subdued
more
kingdomes
,
and
conquered
more
people
,
by
the
practise
of
his
admirable
vertues
,
then
he
did
by
the
vndaunted
boldnes
,
and
courage
of
himselfe
,
and
of
his
valiant
men
of
war
.
Neroes
vertues
(
when
he
first
began
to
raigne
)
gained
him
the
due
report
of
a
most
renowned
Emperor
:
and
Octauius
Caesar
was
neuer
sirnamed
Augustus
,
vntill
his
experimented
vertues
crowned
him
with
that
immortalized
dignity
,
and
title
.
So
profitable
is
vertue
,
that
she
must
be
followed
,
and
so
amiable
is
she
,
and
so
louely
,
that
she
must
be
imbraced
.
She
maketh
her
sutors
of
poore
men
,
to
become
rich
:
of
rich
men
,
she
maketh
nobles
,
and
of
nobles
,
she
createth
Kings
,
and
Potentates
,
and
Emperors
of
the
world
.
A
vertuous
man
cannot
be
miserable
in
any
fortune
,
nor
vnfortunate
,
what
chance
soeuer
happeneth
.
For
vertue
supplieth
al
wants
,
and
swimmeth
with
vs
,
in
euery
shipwracke
.
If
we
be
sicke
,
it
mattereth
not
much
,
though
our
friends
do
forbeare
to
visit
vs
,
if
at
that
tme
,
the
true
remembrance
of
our
vertues
do
keepe
vs
company
:
neither
will
it
be
grieuous
vnto
vs
to
die
in
our
beds
,
if
our
vertuous
life
warrant
vs
,
that
we
die
not
in
our
sinnes
.
Pythagoras
affirmeth
,
that
riches
are
no
sure
pillars
,
and
that
glory
is
vncertaine
,
that
beauty
fadeth
as
the
flowers
in
the
field
,
and
that
honors
haue
no
long
continuance
,
but
virtue
(
saith
he
)
is
a
strong
anchor
,
which
holdeth
vs
from
danger
in
euery
storme
,
you
must
not
therefore
hunt
after
those
things
,
that
be
most
pleasing
:
but
after
such
only
,
as
are
most
vertuous
,
and
you
must
vnderstand
,
(
if
you
will
effectually
know
any
thing
that
he
hath
liued
vnworthily
,
whose
fame
virtue
hath
not
reported
to
posterity
:
And
death
is
neuer
suddaine
,
nor
fearefull
vnto
him
,
who
hath
liued
vertuously
and
well
.
Therefore
to
conclude
this
point
,
that
you
may
liue
well
,
and
die
well
,
and
that
after
death
your
fame
may
liue
,
and
(
as
your
children
)
suruiue
,
you
being
dead
,
loue
vertue
for
her
owne
sake
,
and
practise
her
for
the
benefit
of
your selfe
.
She
is
the
wife
(
my
Sonne
)
whom
you
must
wedde
whilst
you
are
young
:
if
you
expect
that
your
good
deeds
shall
grow
vnto
any
maturity
,
and
ripenes
,
when
you
are
old
.
This
is
the
Mistresse
,
whom
you
must
serue
in
your
tender
yeeres
,
as
an
apprentize
,
if
(
by
her
)
you
will
be
made
free
,
and
receiue
profit
and
reputation
for
your
wages
,
and
salary
,
when
you
are
old
.
In
iuuentute
cernuntur
virtutis
flores
,
vel
fructus
nunquam
.
The
Autumne
cannot
see
the
fruit
of
those
trees
,
whose
blossomes
the
spring
time
neuer
saw
.
If
you
begin
not
to
loue
vertue
in
your
youth
,
it
will
be
a
harsh
thing
for
you
,
to
wooe
her
,
when
the
threed
of
your
life
shall
be
tentred
,
and
drawne
forth
almost
to
the
vtmost
length
.
Qui
non
est
hodie
,
cras
minus
aptus
erit
,
if
your
youth
be
moistned
with
her
delightfull
liquor
,
your
age
will
alwaies
retaine
,
and
keepe
the
sweet
sauor
thereof
:
and
if
(
whilst
you
are
young
)
you
entertaine
her
for
your
acquaintance
,
the
whole
course
of
your
earthly
pilgrimage
will
then
be
accompanied
with
her
,
as
with
a
faithfull
friend
.
Vir
sapiens
is
est
,
qui
non
patitur
vitam
:
&
Iuuentutem
,
inter
iocos
,
&
somnum
affluere
:
and
he
is
truely
wise
,
who
being
young
,
resolueth
to
attempt
nothing
but
that
,
which
by
vertue
,
he
shall
be
counselled
and
aduised
to
take
in
hand
.
For
her
directions
are
religious
without
hipocrisie
.
-
They
are
true
without
falshood
.
-
They
are
plaine
without
dissimulation
.
-
They
are
vpright
without
fraude
.
-
They
are
honest
without
wantonnesse
.
-
They
are
temperate
without
excesse
.
-
They
are
graue
without
lightnesse
.
-
They
are
constant
without
wauering
.
-
They
are
confident
,
without
feare
.
Viaticum
tibi
(
fili
mi
)
ab
Adolescentia
ad
senectutem
,
From
youth
to
age
,
let
vertue
be
your
passage
,
as
a
bridge
is
from
the
one
side
of
a
riuer
to
the
other
.
So
shall
your
yong
yeeres
bee
respected
by
the
aged
,
and
so
shall
your
old
age
be
a
president
of
vertue
vnto
those
that
be
yong
.
Now
as
it
is
not
enough
for
a
man
to
possesse
great
store
of
siluer
and
of
gold
,
vnlesse
he
be
also
taught
,
and
instructed
by
the
rules
of
bounty
,
and
of
liberality
,
how
to
dispose
it
well
.
So
it
is
not
only
requisite
,
that
a
man
be
vertuously
enclined
,
but
he
must
likewise
be
furnished
with
learning
,
and
with
wisedome
:
whereby
he
may
be
able
to
make
a
profitable
dispensation
and
distribution
of
his
vertues
,
This
made
Salomon
to
say
,
That
he
that
possesseth
vnderstanding
,
For
like
as
a
warlike
galley
swimmeth
smoothly
in
her
perfect
strength
,
against
her
enemies
,
being
winged
with
her
oares
on
either
side
,
but
(
being
maimed
vpon
one
of
them
)
can
hardly
defend
her selfe
.
So
vertue
(
being
by
learning
and
by
wisedome
and
by
her
harnesbearers
,
mightily
supported
)
marcheth
as
a
stout
champion
into
the
worlds
field
:
and
fighteth
a
strong
combat
against
wickednesse
and
sinne
.
But
being
depriued
of
one
of
those
her
helps
,
she
maketh
a
weake
resistance
(
not
without
much
difficulty
)
to
preserue
her selfe
from
danger
,
and
from
spoile
.
Concerning
the
necessity
of
being
learned
,
He
which
walketh
in
darknesse
,
seeth
not
whither
he
goeth
,
neither
can
you
,
if
you
want
learning
(
by
reason
of
your
ignorance
)
direct
your
owne
waies
.
Learning
is
of
so
great
a
price
,
that
you
must
get
her
with
a
great
summe
of
mony
,
for
that
(
by
her
)
you
may
possesse
much
gold
.
There
is
gold
(
saith
Salomon
)
and
a
multitude
of
pretious
stones
,
but
the
lippes
of
knowledge
are
a
pretious
iewell
,
She
findeth
many
foolish
whom
by
her
precepts
she
maketh
wise
:
She
findeth
many
men
poore
,
whom
in
short
time
she
placeth
vpon
honors
throne
,
she
findeth
many
men
vitious
,
but
by
her
instructions
,
she
maketh
them
in
godlinesse
and
in
vertue
to
surmount
others
.
By
learning
the
king
himselfe
,
and
his
Nobles
,
are
enabled
to
know
God
,
and
to
rule
the
heady
multitude
;
wisely
perswading
,
or
enforcing
them
to
obey
.
Fortuna
Craesum
facit
:
Minerua
Platonem
,
Fortune
may
make
men
rich
,
but
learning
maketh
them
wise
.
Marcus
Aurelius
the
Emperor
of
Rome
was
wont
to
say
,
that
a
Prince
ought
not
to
content
himselfe
with
so
much
learning
as
one
man
hath
.
But
he
aduised
him
(
by
study
)
to
endeuour
to
know
as
much
as
many
men
did
:
because
he
ruleth
,
&
gouerneth
not
one
,
but
many
.
And
Alexander
the
great
estimated
learning
at
so
high
a
rate
,
Plutarch
.
in
vita
Alexandri
.
676.
that
he
was
much
offended
with
Aristotle
his
schoolemaster
,
because
he
had
published
to
the
worlds
view
,
those
notable
precepts
wherein
he
had
instructed
him
:
saying
,
that
he
more
desired
to
excell
others
in
knowledge
,
and
in
learning
,
Paulus
Aemilius
that
noble
Roman
,
Plutarch
in
vita
Pauli
Aemily
.
260.
who
ouerthrew
in
a
fierce
and
cruell
battell
,
Perseus
the
king
of
the
Macedonians
,
refused
to
see
the
riches
and
the
treasure
of
his
conquered
enemy
,
because
he
would
not
couet
it
.
And
would
not
permit
his
owne
sonnes
to
take
any
thing
which
belonged
to
him
,
but
his
books
only
,
by
whom
their
minds
,
and
their
vnderstandings
might
be
adored
,
and
beautified
with
learning
and
with
knowledge
.
When
Cato
Vtican
in
vacation
times
,
And
Demosthenes
,
To
one
,
who
asked
of
Thales
the
Philosopher
who
was
happy
?
he
made
this
answer
,
Qui
corpore
sanus
est
,
Fortuna
Diues
,
&
Animo
eruditus
:
He
that
is
healthy
,
wealthy
,
and
learned
.
Plato
admired
and
wondred
,
how
men
would
loue
,
and
seeke
after
learning
,
if
they
knew
her
?
And
Constantine
the
great
made
many
lawes
,
for
the
furtherance
of
learning
,
and
for
the
aduancement
of
learned
men
.
Alphonsus
king
of
Arragon
,
Hartin
.
Sthedell
.
248.
so
greatly
loued
learning
,
that
he
omitted
not
his
hard
studies
in
his
most
dangerous
wars
.
And
Pliny
the
second
so
inwardly
affected
it
,
And
Pythagoras
the
great
Philosopher
was
wont
to
say
,
that
men
ought
to
be
more
carefull
,
Idem
.
Pag.
61.
by
learning
to
expell
ignorance
out
of
their
minds
,
then
by
physicke
to
purge
the
diseases
of
their
bodies
.
Empedocles
said
,
Idem
.
Pag.
71.
that
a
wise
man
(
aboue
all
things
)
should
long
for
future
happines
,
contemne
vncertaine
riches
,
and
adorn
his
mind
with
learning
.
&
with
knowledge
.
Albertus
Magnus
,
Idem
.
Pag.
214.
(
albeit
that
for
his
great
learning
and
wisedome
,
he
were
aduanced
vnto
many
dignities
,
and
created
Bishop
of
Ratisbona
;
yet
(
finding
his
Episcopall
imploiments
,
to
be
daily
impediments
to
his
studies
)
he
resigned
his
place
,
and
office
to
another
,
that
in
a
more
priuate
course
of
life
,
he
might
make
himselfe
the
more
familiarly
acquainted
with
his
books
.
It
is
reported
of
the
Emperor
Charles
the
fourth
,
Idem
.
Pag.
231.
that
on
a
time
he
continued
more
then
foure
howres
in
the
schooles
of
the
Philosophers
,
harkning
(
with
such
contentment
,
and
with
such
delight
and
pleasure
)
to
the
serious
and
skilfull
disputations
of
those
learned
men
,
that
he
forgat
his
dinner
,
and
thereby
)
in
some
sort
displeased
some
of
his
Noble
men
.
So
that
one
(
among
the
rest
)
being
more
forwards
then
others
were
(
couertly
to
reproue
him
for
his
long
stay
)
told
him
,
that
his
supper
was
ready
.
But
the
good
Emperor
mildly
answered
him
thus
:
My
supper
indeed
is
ready
,
so
is
not
thine
,
meaning
thereby
,
that
the
exercises
of
the
learned
,
were
as
pleasing
to
his
mind
,
as
meats
and
drinks
were
to
the
others
belly
.
Infinitely
therefore
deceiued
was
Licinius
the
Emperor
,
Qui
nescit
dissimulare
,
nescit
regnare
:
He
hath
not
learned
to
rule
,
and
to
gouerne
well
,
who
hath
not
learned
artificially
to
dissemble
,
to
cozen
,
and
to
deceiue
.
Nay
rather
it
may
be
truly
said
,
that
without
learning
,
it
is
a
hard
matter
to
be
a
king
:
but
to
be
a
learned
king
,
it
is
to
be
a
worthy
,
and
a
renowned
king
in
deed
.
For
like
as
grafts
,
being
incorporated
into
the
best
stockes
,
do
bring
forth
the
best
,
the
most
pleasing
,
and
the
fairest
fruit
,
so
learning
being
ioined
vnto
heroicall
and
princely
nobility
,
or
with
gentry
,
produceth
rare
effects
,
and
maketh
such
(
as
do
possesse
her
)
truly
noble
,
and
deseruedly
to
be
respected
and
aduanced
aboue
other
men
.
Plutarch
saith
,
Plutarth
.
in
vita
Coriolani
Pag.
221.
that
the
benefit
which
men
do
get
by
meanes
of
their
learning
,
is
very
great
:
For
it
teacheth
such
as
by
nature
are
rude
,
and
rough
,
by
the
rules
and
compasse
of
reason
,
to
be
curteous
and
ciuill
:
and
rather
to
be
contended
with
a
meane
estate
,
which
promiseth
much
security
,
and
peace
,
then
to
affect
higher
dignities
and
eminent
promotions
.
In
whom
there
is
neither
safety
nor
certainty
,
nor
contentment
,
nor
ease
.
An
ignorant
man
without
learning
is
altogether
barren
,
and
drie
in
all
worthy
proiects
,
and
deuises
whatsoeuer
,
by
reason
of
his
ignorance
,
like
as
the
country
of
Egypt
is
vnfruitfull
in
that
yeere
,
wherein
it
is
not
watered
,
and
made
fruitfull
,
by
the
ouerflowing
pride
of
the
riuer
of
Nilus
:
He
that
is
ignorant
hath
fewer
eies
to
discerne
his
owne
good
,
and
to
preuent
his
owne
misfortunes
,
then
Polyphemus
had
to
foresee
his
owne
danger
.
As
an
Owle
cannot
behold
the
bright
shining
of
the
splendent
sunne
,
so
a
man
that
is
ignorant
,
taketh
no
pleasure
in
the
society
of
such
as
are
sharply
witted
,
and
of
mature
iudgement
and
vnderstanding
.
An
ignorant
man
(
because
he
knoweth
little
,
distrusteth
much
:
if
he
be
silent
,
his
wisedome
is
suspected
,
and
if
he
speake
,
his
owne
tongue
is
the
proclaimer
of
his
owne
shame
.
If
he
heare
other
men
discoursing
wisely
,
he
is
not
thereby
instructed
,
because
he
can
no
better
censure
of
their
wisdome
,
then
a
blind
man
can
distinguish
of
the
variety
,
and
diuersity
of
many
colours
:
But
if
he
heare
men
speaking
foolishly
,
he
augmenteth
and
encreaseth
thereby
his
owne
folly
:
For
his
meane
capacity
(
apprehending
only
things
of
the
smallest
consequence
)
is
so
benummed
,
as
it
cannot
ascend
to
the
vnderstanding
of
any
knowledge
or
profitable
learning
.
A
man
that
trauelleth
in
a
strange
country
,
may
not
be
maruelled
at
nor
held
to
be
vnwise
,
though
some
times
he
chance
to
wander
out
of
the
right
way
.
But
a
man
that
is
ignorant
may
iustly
be
wondred
at
,
because
he
looseth
not
his
way
,
but
his
owne
selfe
.
He
walketh
in
darknesse
in
the
brightest
day
,
and
is
too
too
light
in
euery
waighty
matter
.
Ignorance
in
matters
of
profit
,
banisheth
all
hopes
either
of
present
,
or
of
future
aduancement
,
in
matters
of
rule
and
of
gouernment
,
it
ruinateth
th●●
state
,
which
it
endeuoreth
to
support
.
And
in
matters
of
religion
,
it
carrieth
mens
soules
headlong
into
the
bottomlesse
pit
of
torments
,
and
of
eternall
destruction
.
An
ignorant
man
liueth
in
perpetuall
captiuity
and
in
bondage
:
For
ignorance
is
ranke
foolishnesse
,
and
who
is
in
deeper
thraldome
then
a
foole
?
If
a
man
be
vnlearned
,
he
wandreth
vp
and
downe
in
the
intricate
labyrinth
of
the
cunning
world
,
like
to
a
lost
traueller
without
a
guide
in
a
solitary
,
and
in
a
vast
desert
,
and
as
a
bird
without
wings
,
or
as
a
souldier
despoiled
of
his
armour
,
or
as
a
ship
without
a
director
in
the
ocean
sea
:
so
is
he
vnable
,
so
is
he
vnperfit
in
all
his
waies
.
All
his
conceits
,
and
all
his
imaginations
,
are
as
vntimely
fruit
,
and
all
his
labors
and
his
actions
are
out
of
ioint
.
He
deuiseth
things
which
are
vnprofitable
,
and
putteth
them
in
execution
to
his
owne
hinderance
,
and
losse
.
But
he
that
is
learned
,
treasureth
vp
wisedome
,
wherby
he
effecteth
what
he
listeth
:
Omnia
dij
laboribus
vendunt
,
No
excellent
thing
is
atchieued
and
gotten
without
difficulty
and
paine
:
and
learning
being
so
gotten
)
doth
not
only
make
men
excellent
,
but
she
is
(
indeed
)
the
excellency
of
man
.
In
euery
day
(
therefore
)
you
must
make
some
progresse
in
the
way
towards
learning
,
by
your
study
.
Perit
enim
omne
tempus
,
quod
studio
non
impartitur
,
That
time
is
lost
,
which
is
not
spent
in
study
,
and
in
serious
meditations
for
learnings
sake
.
But
if
you
bend
your
resolutions
(
with
will
and
study
,
as
with
the
best
,
and
swiftest
hounds
)
to
hunt
,
and
to
runne
after
her
,
your
paines
will
be
delightfull
,
and
your
labors
will
be
replenished
with
variety
of
contentment
,
and
with
pleasure
.
Consuetudo
enim
facit
alteram
naturam
,
custome
begetteth
an
habite
,
yea
(
in
some
sort
)
it
createth
(
as
it
were
)
a
new
nature
,
both
in
study
,
and
also
in
all
other
negotiations
whatsoeuer
.
And
when
a
man
(
by
frequent
study
)
hath
found
learning
,
and
vnderstanding
,
he
then
knoweth
that
studiosis
in
otio
nullum
est
otium
:
A
student
when
he
is
most
at
leasure
,
is
neuer
idle
.
This
(
my
sonne
)
is
a
worke
of
important
waight
,
and
consequence
,
and
therefore
you
must
know
,
that
opere
in
magno
fas
est
obrumpere
somnum
.
You
must
not
be
idle
,
negligent
,
nor
slothfull
in
a
businesse
of
such
great
moment
and
waight
.
But
neither
do
I
require
,
nor
is
it
meete
,
and
fitting
,
nullum
violentum
est
perpetuum
.
Things
that
are
violent
,
haue
no
long
being
,
and
continuance
.
The
prouerb
telleth
vs
,
that
it
is
the
moderate
pace
comes
soonest
to
the
iournies
end
.
If
the
strongest
piece
of
ordinance
be
surcharged
with
power
,
and
with
shot
,
it
will
surely
breake
.
A
strong
ship
,
that
is
ouer-laden
must
needs
sinke
.
A
bow
kept
alwaies
bent
,
will
either
cracke
in
sunder
,
or
loose
his
strength
.
And
a
willing
mind
being
oppressed
with
ouermuch
study
,
will
rather
wax
feeble
,
and
dull
,
then
be
capable
of
the
multitude
of
those
things
,
which
vncessant
labors
do
offer
,
and
present
.
Gutta
cauat
lapidem
,
&c.
As
stones
are
pearst
with
drops
of
raine
,
Not
by
their
force
,
but
often
fall
:
So
men
much
learning
do
attaine
,
By
reading
oft
,
not
reading
all
.
A
man
(
not
by
infinite
study
,
nor
by
continuall
paine
)
is
made
learned
,
but
by
his
moderate
endeuours
,
duly
imploied
with
pleasure
,
and
with
delight
.
Let
your
study
therefore
be
moderate
,
It
is
true
,
that
for
the
attaining
of
learning
,
Melior
est
vigilantia
somno
:
The
mornings
must
therefore
be
the
choicest
,
The
next
pillar
,
vpon
which
true
vertue
(
as
on
an
immoueable
rocke
)
is
founded
,
and
established
,
Which
Salomon
the
wisest
king
that
euer
was
,
preferred
before
Scepters
,
and
before
thrones
,
and
accompted
riches
to
be
nothing
,
and
gold
to
be
dust
,
and
grauell
,
and
siluer
to
be
clay
in
comparison
of
her
.
And
doth
affirme
,
The
heathen
Philosopher
being
ignorant
of
the
true
God
,
and
guided
only
by
the
light
of
nature
,
Ethic.
lib.
2.
and
of
reason
,
defined
wisedome
to
be
the
knowledge
of
the
truth
,
consisting
in
the
choice
of
that
which
is
good
.
Cicero
saith
,
that
she
is
the
best
directer
of
a
mans
life
,
the
ioy
of
good
society
,
the
ground
of
vertue
,
the
enemy
of
vice
,
the
builder
of
cities
,
and
the
founder
of
kingdomes
,
and
of
common
weales
.
Isocrates
writing
to
Demon
cus
saith
,
that
strength
of
body
without
wisedome
,
is
as
a
sword
in
a
mad
mans
hand
,
but
he
that
is
wise
ordereth
his
steps
by
wisedome
,
and
by
good
discretion
.
A
wise
man
hath
one
foot
vpon
the
land
,
and
another
foot
vpon
the
sea
.
For
by
his
wisedome
,
he
compasseth
both
sea
and
land
,
seeking
out
,
and
finding
those
things
which
are
alwaies
hidden
from
ignorant
and
from
foolish
men
.
He
looketh
vpon
the
heauens
,
and
considereth
of
the
circling
of
the
sunne
,
the
courses
of
the
moone
,
and
of
the
stars
,
the
motions
of
the
Spheres
,
and
of
the
planets
and
of
the
rest
of
the
celestiall
orbes
,
the
causes
of
lightnings
,
and
of
thunders
,
the
generating
of
winds
,
stormes
,
tempests
,
frosts
,
snowes
,
hailes
,
and
of
the
raine
.
He
diggeth
deepe
into
the
earths
bowels
(
piercing
almost
her
centre
)
where
he
findeth
allkinds
of
mettall
,
and
of
pretious
stones
.
He
discerneth
the
natures
of
herbs
,
of
trees
,
of
stones
,
of
fishes
,
of
birds
,
and
of
creeping
things
innumerable
both
small
and
great
.
He
tameth
and
maketh
gentle
sauage
beasts
,
and
reclaimeth
birds
from
their
wildnesse
,
he
ruleth
cities
,
and
countries
,
in
times
of
peace
,
and
in
times
of
war
,
by
his
deuises
,
stratagems
,
plots
,
and
policies
,
he
conquereth
his
stoutest
enemies
in
the
field
.
A
wise
man
neuer
attempteth
any
thing
against
his
owne
will
,
nor
is
sorry
for
any
thing
that
he
hath
done
,
because
he
doeth
nothing
rashly
,
nor
of
selfe will
.
He
vnderstandeth
much
when
he
heareth
but
a
word
,
and
concealeth
enough
when
he
heareth
but
little
spoken
.
Sapienti
omnia
,
licet
inuia
sunt
,
tamen
peruia
:
He
turneth
aduerse
fortune
to
his
owne
happinesse
,
and
blisse
.
And
euill
chances
are
(
by
his
discretion
,
patience
,
and
moderation
)
conuerted
to
his
good
.
His
mind
is
not
captiuated
,
nor
enthraled
with
any
bations
,
nor
with
the
worlds
follies
,
and
his
wit
discerneth
those
things
which
other
mens
eies
did
scarcely
euer
see
.
The
whole
world
is
to
him
but
as
one
city
,
because
his
wisedome
maketh
him
throughly
acquainted
with
all
passages
,
and
with
all
occurrences
whatsoeuer
.
A
wise
man
disposeth
rightly
of
such
things
as
are
present
,
he
foreseeth
things
that
are
to
come
,
He
will
not
deceiue
,
nor
be
deceiued
,
Daneus
doth
affirme
,
that
by
how
much
the
wiser
a
man
is
,
with
so
much
the
more
commodity
,
and
honor
,
he
effecteth
,
and
performeth
those
things
,
that
are
committed
to
his
charge
.
A
wise
mans
iudgement
,
Ren.
de
vit.
Iesu.
3.
and
his
discretion
are
oftentimes
so
much
applauded
,
and
approued
,
that
the
whole
state
and
the
affaires
of
kingdomes
,
and
of
common
weales
,
are
committed
,
and
referred
to
the
managing
and
disposing
of
one
wise
man
.
And
Euripides
saith
,
that
mens
vnasapientis
,
multorum
vincit
manus
.
A
wise
man
is
so
potent
,
by
meanes
of
his
wisedome
,
that
he
ouercommeth
multitudes
,
and
bindeth
them
in
fetters
as
his
slaues
.
The
true
reason
whereof
is
plainly
discouered
by
Salomon
,
where
he
saith
,
that
God
is
the
leader
vnto
wisedome
,
and
he
is
the
director
of
the
wise
.
A
wise
man
only
is
rich
,
and
where
wisedome
keepeth
her
residence
,
there
pouerty
dareth
not
to
approach
,
or
to
shew
her
face
.
His
hands
do
not
offend
,
because
they
are
restrained
from
euill
by
his
wisedome
.
His
eies
are
not
betraied
,
or
beguiled
by
vanities
,
because
his
mind
hath
pronounced
her
iudgement
,
that
all
things
are
but
vaine
.
His
eares
are
not
open
to
the
enchantments
of
folly
,
because
he
is
instructed
and
resolued
to
neglect
them
,
as
the
deceiuing
sweetnesse
of
a
Syrens
song
.
And
his
heart
despiseth
and
contemneth
all
wicked
and
vngodly
motions
,
So
that
of
a
wise
man
,
it
is
truely
said
,
Sapiens
dominabitur
astris
,
and
that
sapiens
est
ipso
Ioue
tantum
minor
:
A
wise
man
prieth
,
and
searcheth
into
the
secrets
of
the
heauens
:
and
is
only
inferior
to
the
Gods
.
Yet
must
we
not
be
wise
in
our
owne
opinions
,
But
we
must
still
labor
to
get
wisedome
,
It
is
reported
in
histories
,
that
Apelles
the
cunning
and
most
renowned
painter
bestowed
ten
yeeres
(
by
his
exquisite
and
most
curious
art
)
to
delineate
,
and
rarely
to
set
foorth
the
picture
of
Venus
,
and
her
beauty
.
And
we
may
reade
that
the
Grecians
with
the
infinite
expence
of
their
treasury
,
The
winning
of
such
a
city
is
of
farre
lesser
accompt
,
and
moment
,
then
the
enioying
of
wisedome
:
and
in
regard
of
her
vnspeakable
excellency
,
painting
is
but
a
foolish
art
.
Though
therefore
(
my
sonne
)
you
spend
more
time
then
ten
yeeres
,
nay
though
you
labor
all
your
lifes
daies
in
her
study
,
and
to
obtaine
her
,
you
shall
in
the
end
reape
more
benefit
,
and
commendations
by
those
your
trauels
,
then
either
those
Grecians
did
by
theirs
,
or
Apelles
by
his
.
For
wisedome
is
so
faire
,
that
none
but
her
owne
pensill
can
depaint
her
,
and
so
impregnable
,
that
none
but
they
whom
she
pleaseth
,
can
assault
and
win
her
.
For
wisedome
commeth
from
the
Lord
,
Therefore
(
my
sonne
)
embrace
her
,
for
she
is
faire
,
court
her
,
for
she
is
louely
,
follow
after
her
,
for
she
is
rich
,
reuerence
her
,
for
she
is
honorable
,
and
admire
her
for
she
maketh
her
darlings
,
and
her
companions
,
the
only
wonders
of
the
world
.
The
next
thing
of
great
importance
,
The
Philosophers
do
wel
obserue
,
that
al
waters
(
both
in
temperature
,
in
colour
,
and
in
taste
)
do
answer
,
and
agree
with
the
nature
,
and
the
disposition
of
those
grounds
and
of
that
earth
,
through
which
they
make
their
secret
passages
,
and
their
waies
.
And
in
like
manner
,
men
do
put
in
practise
those
things
,
which
by
frequent
custome
they
haue
deriued
to
themselues
,
from
those
,
with
whom
they
haue
had
familiarity
and
friendly
dealings
.
And
like
as
it
is
quickly
known
,
of
what
country
,
or
prouince
,
ships
are
by
their
flags
,
and
penions
,
which
proudly
they
beare
highest
in
their
tops
.
And
as
the
inward
cogitations
of
a
mans
hart
are
publikely
reuealed
by
his
speech
,
and
outward
actions
,
so
is
it
plainly
demonstrated
to
such
as
are
wise
,
what
motions
do
chiefly
rule
,
and
raigne
in
a
man
,
by
the
dispositions
and
qualities
of
those
,
with
whom
he
doth
in
familiarity
conuerse
.
And
though
(
my
sonne
)
by
Gods
grace
,
and
furtherance
you
may
be
well
inclined
vnto
godlinesse
,
and
holinesse
of
life
,
yet
if
you
be
not
matched
with
correspondent
company
,
nor
do
fellowship
with
such
,
as
are
in
like
qualities
alike
disposed
,
you
can
no
more
produce
into
action
those
good
and
vertuous
things
,
whereunto
you
are
by
nature
inclined
,
and
well
framed
,
then
a
clocke
can
(
by
a
due
consent
with
time
)
signifie
the
howers
of
the
day
aright
,
if
his
waights
,
and
poises
,
be
not
in
all
proportions
answerable
to
his
wheeles
.
Who
but
those
hacking
fencers
,
impudent
stage
players
,
Vita
.
Edw.
2.
and
vnkind
behauiour
to
be
iniurious
vnto
Queene
Isabell
his
vertuous
wife
?
who
(
at
that
time
was
reputed
to
be
the
goodliest
and
the
fairest
Lady
in
the
world
)
and
perswaded
him
to
contemne
and
to
make
hauocke
of
his
nobles
:
and
made
him
at
length
to
be
depriued
both
of
his
kingdome
,
and
of
his
life
?
Who
(
in
the
raigne
of
King
Richard
the
second
)
but
Robert
Vere
Duke
of
Ireland
Michael
de
la
Pool
his
Chan
cellor
William
Scroope
Earle
of
Wiltshire
,
Vita
.
Rich.
2.
Robert
Tresihan
his
chiefe
Iustice
,
Sir
Nicholas
Brembre
,
Sir
Iohn
Bush
,
Sir
Iohn
Bagot
,
and
Sir
Henry
Greene
,
men
of
proud
stomacks
,
flattering
tongues
,
oppressors
of
the
common
people
,
contemners
of
the
nobility
,
and
enticers
of
their
soueraigne
to
naughty
and
lewd
behauior
)
occasioned
the
ruine
and
the
downfall
of
so
great
a
king
(
who
fawning
more
then
was
fitting
on
their
company
)
was
by
their
wicked
counsell
aduised
and
forwarded
to
put
into
execution
and
practise
things
which
were
hurtfull
to
himselfe
,
and
hatefull
to
the
common
weale
?
Who
but
the
vnthrifty
companions
of
Henry
the
fift
,
made
him
a
wild
,
and
a
swaggering
Prince
?
And
what
but
their
banishment
?
and
a
mutuall
conuerse
with
his
graue
,
and
prudent
counsellors
of
estate
,
made
him
afterwards
to
be
a
most
renowned
and
a
peerlesse
king
?
And
though
(
my
sonne
)
I
instance
in
this
matter
,
(
as
in
other
passages
of
this
discourse
)
vpon
kings
and
Princes
,
who
(
either
to
their
vtter
downfals
,
or
to
their
great
perill
,
and
danger
)
haue
chiefly
experimented
the
bitter
effects
of
hard
fortune
,
by
associating
to
themselues
lewde
and
gracelesse
companions
,
yet
may
you
certainly
vnderstand
,
and
infallibly
conclude
thereby
,
that
not
only
such
high
,
and
imperious
Monarchs
,
but
inferior
persons
also
(
in
their
seuerall
places
)
will
quickly
be
corrupted
,
and
endangered
by
the
vngodly
and
wicked
qualities
of
their
wicked
companions
,
with
whom
too
familiarly
they
do
conuerse
.
Beware
therefore
of
euill
company
,
for
like
as
a
bad
bird
by
nature
cannot
bring
foorth
a
good
egge
,
so
an
euill
companion
cannot
(
by
his
example
,
or
by
his
counsell
)
produce
in
his
friend
,
any
commendable
action
whatsoeuer
.
It
is
farre
better
therefore
to
be
solitary
,
and
alone
,
then
to
be
sorted
with
wicked
company
:
For
as
a
red
rose
being
smothered
in
the
smoke
of
sulphur
looseth
her
faire
colour
,
Eerch
.
Reduct.
Moral.
16.
and
doth
assume
another
,
which
is
a
counterfet
and
a
false
white
.
So
a
vertuous
man
,
frequenting
the
society
of
bad
companions
,
looseth
his
former
vertues
,
and
blemisheth
himselfe
with
the
vnperfit
die
of
impiety
and
sinne
.
It
is
impossible
to
touch
pitch
,
and
not
to
be
defiled
therewith
.
A
man
cannot
lie
among
dogs
,
but
he
shall
be
stung
,
and
bitten
,
and
troubled
with
many
fleas
.
Neither
can
a
man
haunt
,
or
vsually
frequent
the
company
of
such
as
are
euill
,
and
himselfe
remaine
vertuous
and
good
.
It
is
more
safe
for
an
Asse
loaden
with
gold
,
to
lodge
among
theeues
,
then
it
is
for
a
vertuous
man
to
engage
himselfe
as
a
familiar
companion
to
liue
among
such
as
are
Godles
and
vniust
.
For
like
as
the
Sunne
is
of
himselfe
cleare
,
beutifull
,
and
pure
,
and
comforteth
all
liuing
cratures
with
the
nourishing
and
fruitfull
influence
of
his
glorious
beames
,
but
hurteth
often
times
,
if
it
be
in
coniunction
with
a
planet
,
which
is
malignant
&
vnfortunate
;
so
though
a
man
be
of
himselfe
vertuous
&
wel
disposed
:
yet
if
he
be
tied
and
bound
,
if
he
be
linked
;
and
locked
fast
to
the
loathsome
Societie
of
a
lewd
and
of
a
badde
companion
,
he
shal
(
together
with
him
)
runne
into
many
mischiefes
,
and
into
many
dangers
:
as
Partridges
doe
vnwisly
follow
one
another
into
the
fowlers
net
,
to
their
owne
perdition
and
destruction
.
It
is
the
nature
and
property
of
sicke
men
to
loue
them
best
,
who
doe
giue
vnto
them
and
bring
to
them
,
such
things
,
as
(
most
greedily
)
they
doe
desire
,
though
they
doe
much
augment
and
encrease
their
sicknes
,
and
their
griefe
thereby
.
And
so
it
is
the
qualitie
of
many
men
,
who
are
not
vertuously
and
well
enclined
,
to
affect
most
of
all
,
such
men
as
are
of
all
others
worst
disposed
,
and
doe
sooth
them
in
their
vanities
,
and
in
their
grosse
and
palpable
follies
.
Though
(
indeede
)
such
glozing
,
and
such
hatefull
flattery
,
doe
daily
(
with
their
sinne
)
augment
their
shame
.
But
contrariwise
,
A
faire
morning
commonly
betokeneth
a
faire
and
a
pleasant
day
;
and
the
good
companie
,
which
a
man
frequenteth
,
is
a
strong
argument
that
he
is
disposed
well
.
It
is
for
painters
to
deuise
for
their
pictures
such
visages
,
and
such
faces
,
as
they
please
,
but
you
may
not
chuse
whom
you
list
,
for
your
familiar
consorts
and
companions
.
But
like
as
good
wine
is
to
be
chosen
by
the
smell
,
and
by
the
colour
,
and
by
the
taste
:
so
must
you
chuse
your
companions
by
their
Religion
,
by
their
Wisedome
,
and
by
their
vertue
.
And
though
(
perhaps
)
you
may
iustly
find
some
fault
in
them
:
Let
this
suffice
(
my
Sonne
)
for
the
best
rules
,
and
for
the
chiefest
instructions
which
I
am
able
to
giue
,
and
to
prescribe
vnto
you
,
concerning
the
electing
,
and
the
chusing
of
your
familiar
companions
,
with
whom
you
do
intend
familiarly
to
spend
your
time
.
Now
as
it
is
exceeding
necessarie
,
that
you
be
right
well
aduised
in
the
choise
of
such
companions
;
For
your
true
friend
oftentimes
will
preuent
the
causes
of
your
misfortunes
,
or
else
(
by
his
good
aduice
and
counsell
)
hee
will
either
expell
,
or
at
least
mitigate
the
vehemencie
of
your
sorrowes
.
His
mutuall
exchange
of
loue
for
loue
,
will
augment
your
ioyes
,
and
plentifully
powre
into
your
bosome
,
those
comforts
which
most
of
all
you
want
,
and
do
desire
.
The
presence
of
a
faithfull
friend
will
make
you
(
in
some
measure
)
to
smile
at
your
aduerse
fortunes
;
and
wil
so
qualifie
their
bitternes
,
that
therby
they
seeme
to
be
lesse
,
then
indeede
they
be
.
Multa
quae
nos
non
possumus
animo
,
amico
superamus
mala
:
A
friend
will
teach
with
patience
to
endure
calamities
,
which
otherwise
you
shall
not
be
able
to
disgest
.
If
your
estate
be
small
,
by
friendship
it
will
encrease
;
and
though
it
be
very
splendent
and
eminent
aboue
others
,
yet
the
want
of
faithfull
friends
will
soone
impaire
it
,
and
make
it
heauie
and
burdensome
vnto
vs
.
The
longest
iourney
will
seeme
to
be
but
a
common
walke
,
if
you
be
fellowshiped
with
a
faithfull
friend
;
and
if
you
seeke
for
a
matchlesse
treasure
,
you
shall
surely
find
it
,
if
you
find
a
constant
friend
:
and
of
all
other
men
,
you
shall
be
most
miserable
,
if
you
haue
not
such
a
one
.
An
ordinarie
companion
,
if
he
doe
but
slightly
fancie
you
will
assist
,
and
aide
you
in
your
aduersities
,
if
they
be
but
ordinarie
and
common
;
but
a
sure
friend
is
tried
both
in
matters
of
choisest
consequence
;
&
of
greatest
danger
:
In
euerie
societie
,
some
there
are
that
will
aduenture
some
part
of
their
substance
,
and
of
their
superfluity
and
store
,
to
doe
their
distressed
companion
some
little
good
.
But
a
true
&
a
faithful
friend
reckeneth
not
of
al
his
possessions
,
nor
of
al
his
goods
,
no
he
esteemeth
not
his
owne
libertie
,
nor
his
life
;
(
if
by
the
losse
of
them
)
he
may
preserue
and
keepe
his
friend
,
whom
he
inwardly
loueth
,
from
like
important
harme
,
it
therefore
behooueth
you
much
(
My
Sonne
)
that
in
the
choise
of
those
you
entertaine
to
be
your
friends
,
you
doe
obserue
(
aboue
other
)
principally
these
rules
.
First
of
all
,
Thirdly
when
you
haue
gotten
a
faithfull
friend
(
which
is
as
rare
a
noueltie
,
Et
solem
videtur
è
Mundo
tollere
,
qui
tollit
Amicitiam
.
He
seemes
of
Sunne
the
heauens
to
depriue
,
That
from
the
world
true
friendship
seekes
to
driue
.
Fourthly
,
you
must
not
suffer
your
friend
to
flatter
you
:
Nam
nulla
est
in
Amicitia
pestis
grauior
quam
adulatio
,
There
is
not
a
greater
enemie
vnto
friendship
,
For
a
flatterer
seemeth
to
faune
vpon
his
friend
when
(
for
his
priuate
commoditie
and
gaine
)
he
could
bee
contented
to
spoile
him
,
if
he
might
.
He
frameth
his
glozing
speeches
,
to
serue
his
owne
turne
,
without
regard
whether
his
wordes
bee
true
or
false
.
He
maketh
an
Elephant
of
a
Flie
,
and
his
tongue
waiteth
vpon
vntrueth
,
as
a
Noble
mans
horse
doth
for
his
maister
at
the
Court
gates
.
His
flatterie
hurteth
more
then
a
mad
dog
,
which
biteth
cruelly
,
and
when
he
speaketh
fairest
,
then
is
there
greatest
cause
of
feare
.
Saepe
latet
molli
coluber
sub
graminis
vmbra
:
In
greenest
grasse
Mischiefe
to
worke
,
Kings
by
such
Traitors
are
sooner
supplanted
,
then
subdued
by
their
open
enemies
,
and
inferior
persons
are
more
often
beguiled
by
sweete
,
then
by
bitter
wordes
.
A
flattering
frend
will
salute
you
with
his
hat
,
Sledan
de
quatuor
Imper
32.
and
such
a
fained
friend
was
Cicero
who
(
whilst
he
followed
Pompey
in
his
succesful
warres
)
disdainfully
depraued
Caesar
,
to
magnifie
and
to
extoll
Pompeyes
honor
.
But
when
Caesar
had
subdued
Pompey
,
and
compelled
him
by
flight
,
to
meete
his
owne
death
in
Egypt
,
he
then
exalted
Caesars
name
aboue
the
moone
.
But
assoone
as
Caesar
was
murdred
by
Brutus
and
Cassius
in
the
Senate
house
,
he
publikely
scoffed
at
him
,
and
reuiled
him
as
the
capitall
enemie
,
and
arch-traitor
both
to
the
people
,
and
to
Rome
it selfe
.
As
it
is
an
vnworthy
thing
,
that
a
man
should
liue
onely
to
please
himselfe
:
so
is
it
hatefull
vnto
honest
men
,
that
any
man
should
liue
to
be
pleasing
by
his
flatterie
vnto
others
.
Such
flattering
friends
Alphonsus
King
of
Aragon
could
not
endure
,
who
being
asked
,
qui
fuerunt
sibi
consiliarij
fidelissimi
,
who
were
his
most
faithfull
friends
and
counsellers
?
made
this
answer
,
Mortui
scilicet
libri
,
qui
non
adulantur
:
Such
as
are
Dead
(
quoth
he
)
meaning
thereby
his
bookes
,
who
would
not
flatter
him
.
Tiberius
would
not
permit
a
knowne
flatterer
to
call
him
King
,
or
Emperour
.
And
Caligula
,
not
as
a
Tyrant
,
though
he
were
a
hatefull
one
;
but
as
an
Emperour
regardfull
to
preserue
his
state
,
and
person
from
ruine
,
and
from
destruction
,
commanded
that
all
his
courtiers
and
attendants
,
which
were
addicted
to
seruile
flatterie
,
should
be
put
to
death
.
By
daily
experience
we
are
taught
,
that
Adulatores
fiunt
ex
lingua
et
ventre
.
flatterers
are
composed
onely
of
a
tongue
to
speake
smoothly
,
and
of
a
belly
,
which
must
be
pampered
,
and
stuffed
vp
with
such
viands
and
costly
dainties
,
as
may
be
catered
,
and
prouided
by
the
labor
of
the
tongue
.
Now
as
you
may
not
admit
him
to
be
your
friend
,
For
a
dissembler
offendeth
not
through
Ignorance
against
his
will
,
but
with
a
resolued
purpose
to
cozen
,
Luther
super
Galath.
190.
and
to
deceiue
,
and
vnder
a
false
pretence
of
honestie
,
and
of
trueth
,
he
shadoweth
grosse
hypocrisie
.
Whereby
hee
winneth
oportunitie
,
to
put
in
practise
(
without
suspition
,
or
ielousie
)
such
villanies
,
as
haue
beene
contriued
in
his
double
heart
.
Such
a
dissembler
was
Lysander
,
who
purposing
to
make
hauocke
of
the
Gracians
,
Plutarch
in
vita
Lysandri
.
453.
willed
them
to
preserue
their
liues
within
the
Cittie
of
Athens
,
for
that
he
intended
to
waste
the
Countries
abroade
,
and
would
destroy
all
such
as
he
found
in
them
:
by
meanes
whereof
,
multitudes
of
credulous
people
(
beleeuing
that
he
purposed
to
shew
fauour
vnto
that
Cittie
,
and
vnto
all
such
as
should
be
therein
)
repaired
thither
.
But
forthwith
he
gyrded
them
round
about
with
his
Lacedemonian
armie
,
and
with
a
mercilesse
Siege
,
suffering
none
to
issue
forth
,
by
reason
whereof
greater
numbers
of
the
Athenians
were
more
quickly
wasted
,
and
consumed
by
Mortalitie
,
and
Famine
then
all
his
forces
could
in
a
longer
time
haue
deuoured
with
their
swords
,
Antiq.
Judaeorum
.
lib.
6.
in
the
professed
maliciousnesse
of
an
enemie
,
a
man
findeth
the
one
halfe
of
his
comfort
,
but
the
secret
enuie
of
a
dissembling
friend
cannot
be
quickly
discouered
,
or
auoided
.
Such
a
fained
friend
(
holding
with
the
haire
,
Bercho
Reduct.
Moral.
123.
yet
running
with
the
hound
)
is
fitly
compared
to
a
comet
,
which
by
her
lucid
light
seemeth
to
bee
a
planet
,
but
being
none
,
is
soone
extinguished
and
vanished
quite
away
.
Such
a
friend
(
like
to
the
summers
swallow
)
affordeth
his
helping
presence
,
in
the
hot
sun-shine
of
prosperitie
,
but
betaketh
himselfe
to
a
wilfull
exile
,
and
banishment
,
when
aduerse
fortunes
do
enforce
his
friend
to
deplore
his
case
,
and
to
implore
his
helpe
.
Such
a
frend
(
to
fit
his
owne
purpose
,
and
to
serue
his
owne
turne
)
inclineth
his
vnsetled
affections
to
all
manner
of
purposes
whatsoeuer
.
As
a
ducke
doth
hers
when
(
for
foode
and
sustenance
)
she
goeth
on
the
land
with
beasts
,
and
swimmeth
in
the
water
with
fishes
,
and
flieth
in
the
aire
with
birds
.
A
dissembling
friend
in
the
outward
shew
is
faire
,
spotlesse
,
and
without
any
blemish
,
like
vnto
a
swanne
,
but
his
inward
parts
do
giue
smal
contentment
,
either
in
taste
or
in
colour
,
that
is
to
say
,
in
honesty
,
or
in
loue
.
A
shadow
plainly
representeth
the
shape
of
the
body
of
a
man
yet
it
altogether
wanteth
substance
,
&
a
dissembling
friend
seemeth
to
be
such
a
one
as
wil
be
ready
,
and
very
forward
to
performe
all
necessarie
and
fitting
seruices
to
his
frend
,
but
his
dissembling
and
double
heart
will
not
permit
him
,
when
times
and
occasions
doe
require
,
to
doe
him
any
good
,
Ptolomey
,
Dionisius
king
of
Egipt
vnto
Pompey
promising
vnto
him
many
gracious
fauours
,
when
he
fled
for
succour
to
him
,
but
to
gaine
Caesars
loue
,
&
fauour
,
he
secretly
depriued
Pompey
of
his
life
.
A
dissembling
friend
looketh
vpon
his
friend
(
as
Lea
did
)
with
a
squint
eye
,
and
seemeth
to
be
such
a
one
,
as
indeede
he
is
not
,
for
as
a
barge-man
turning
his
face
one
way
,
roweth
another
,
so
a
dissembling
friend
,
hath
honie
in
his
mouth
,
but
poyson
is
in
his
heart
.
He
is
like
vnto
the
glow-worme
,
which
in
the
darkenesse
of
the
night
,
seemeth
to
be
fire
,
but
is
none
,
for
hee
promiseth
faith
and
fidelitie
,
when
as
his
best
thoughts
are
fraughted
with
hypocrisie
,
and
al
his
imaginations
are
contriuing
how
he
may
deceiue
.
Therefore
this
short
discourse
,
which
so
plainly
describeth
the
folly
,
and
the
vanitie
of
such
false
and
fained
friends
(
My
sonne
)
beware
,
beware
,
I
say
,
that
you
dissemble
not
with
your
friend
,
for
no
dissembler
loueth
constantly
,
and
where
there
is
no
constant
loue
,
there
true
and
faithful
friendship
can
take
no
place
,
nor
beare
sway
.
And
when
you
haue
enricht
your selfe
with
so
inestimable
a
treasure
,
as
faithfull
and
honest
friends
are
,
That
such
as
loue
you
as
their
friend
,
cannot
abuse
you
as
their
foe
:
and
that
such
as
doe
affect
you
in
their
hearts
will
not
willingly
offend
you
with
their
tongues
,
nor
hurt
you
with
their
hands
,
and
that
though
by
meanes
of
vnaduised
rashnes
,
they
happen
to
doe
you
some
wrong
,
yet
they
will
aduisedly
reforme
,
and
amend
their
faults
,
Humanum
est
errare
:
it
is
an
incident
to
the
frailty
of
man
,
sometimes
to
speake
,
and
some
times
to
doe
amisse
.
A
skilfull
Hunter
wil
not
put
away
a
cunning
Hounde
,
because
he
hath
a
little
faulted
in
hunting
,
and
straied
from
the
game
.
A
strong
ship
is
not
by
and
by
forsaken
and
lodged
in
her
dock
,
because
now
and
then
she
is
searched
,
and
pierced
with
some
leake
.
A
good
horse
is
not
suddenly
cast
off
,
because
he
hath
once
or
twise
by
a
misfortune
stumbled
,
and
fallen
to
the
ground
.
Nor
may
a
faithfull
friend
be
abandoned
,
though
some
times
his
actions
be
not
in
all
points
answerable
to
our
wils
.
Neither
must
you
associate
to
your selfe
good
frends
,
Timothy
.
cap.
6.
v.
10.
then
they
did
receiue
from
him
.
Couetousnesse
saith
S.
Paul
,
is
the
roote
of
all
euill
,
but
that
Couetousnesse
,
which
tempteth
a
man
not
to
loue
his
friend
,
but
for
gaine
and
profit
sake
,
is
the
worst
fruite
that
proceedeth
from
a
Couetous
minde
.
No
man
will
be
willing
by
sinister
meanes
to
deceiue
himselfe
of
his
owne
goods
,
a
mans
friend
is
himselfe
,
therefore
he
that
deceitfully
taketh
any
thing
from
his
friend
,
vnwisely
taketh
it
from
himselfe
.
As
vertue
is
to
be
loued
,
onely
because
she
is
vertue
,
and
for
her
ownesake
,
so
a
faithfull
friend
must
be
respected
,
onely
for
his
owne
sake
,
and
because
he
is
your
worthy
friend
.
Hence
it
is
,
as
you
may
reade
,
that
many
haue
beene
willing
to
haue
died
,
yea
that
some
of
them
haue
died
to
saue
their
friēdsfrō
the
like
peril
&
mischif
.
Their
names
are
better
knowne
,
then
their
examples
practized
:
this
therefore
shall
now
suffice
to
informe
you
,
that
it
is
much
better
to
enioy
a
true
and
faithfull
friend
,
then
to
possesse
much
gold
.
Now
though
your
friend
be
more
then
a
principal
part
,
For
vnto
him
you
doe
commit
your
libertie
,
and
your
fortunes
,
vnto
whom
you
doe
reueale
such
counsels
,
and
such
secrets
.
An
earth-quake
,
is
able
to
displace
and
to
remooue
the
foundations
of
the
strongest
Citties
,
frends
are
not
so
surely
grounded
&
founded
,
as
Citties
are
,
therefore
lesser
causes
then
such
as
bee
miraculous
,
may
make
your
friend
to
be
your
foe●
no
mans
iudgement
is
so
infallible
,
that
he
cannot
be
deceiued
in
choosing
of
his
friend
,
his
owne
integrity
is
no
sufficient
warrant
for
another
mans
fidelitie
and
loue
.
A
good
touchstone
trieth
base
copper
from
good
and
perfect
gold
,
but
an
honest
mind
cannot
so
plainly
discouer
the
inward
intentions
of
anothers
heart
.
One
wise
man
may
passe
his
censure
,
and
sentence
of
anothers
wit
,
if
he
fill
his
hearers
eare
with
sharpe
and
pleasant
conceits
,
sauoring
of
discretion
,
and
of
learning
,
but
whether
,
or
no
,
that
wit
be
matcht
with
an
honest
heart
,
he
knoweth
not
,
because
honestie
consisteth
as
much
in
the
inward
thoughts
,
as
in
the
outward
words
or
deedes
.
Seeing
then
,
that
to
chuse
a
friend
which
shall
be
both
honest
and
faithfull
,
there
is
such
difficulty
;
nay
seeing
it
is
almost
impossible
(
My
Sonne
)
let
it
suffice
you
,
to
loue
your
chosen
friend
with
your
hart
for
his
owne
sake
,
whilst
in
proofe
,
you
find
him
to
be
honest
,
but
reueale
not
vnto
him
,
your
chiefest
secrets
,
nor
your
counsels
of
greatest
moment
and
importance
,
least
if
(
in
the
end
)
he
prouing
to
be
vnfaithfull
,
you
be
enforced
(
but
too
too
late
)
to
repent
your
vnwise
,
and
credulous
folly
.
The
next
thing
,
S.
Paul
affirmeth
:
That
our
bodies
are
the
temples
of
the
holy
Ghost
,
and
thereupon
he
demaundeth
this
question
in
some
sort
by
way
of
admiration
,
and
of
wonder
,
shall
we
then
make
them
the
members
of
an
Harlot
?
God
forbid
.
To
liue
well
and
to
enioy
a
blessed
and
a
happie
life
,
is
nothing
else
but
to
liue
honestly
,
for
without
honestie
all
our
liues
are
polluted
and
defiled
,
as
streames
of
water
must
be
corrupted
,
if
the
springs
,
from
which
they
doe
descend
,
be
filthy
and
vncleane
.
When
Salomon
,
(
by
too
much
experience
)
was
instructed
,
that
by
his
wanton
conuersation
with
lewd
&
strong
women
,
he
had
offended
the
maiestie
of
his
God
,
(
partly
by
way
of
repentance
for
that
sinne
,
and
partly
to
admonish
others
to
abhorre
their
societie
,
and
alluring
companie
,
he
could
then-say
.
A
Whore
forsaketh
the
guide
of
her
youth
(
that
is
,
Then
could
he
say
,
Then
could
he
giue
to
another
this
aduice
.
Keepe
thee
from
the
wicked
woman
,
So
he
that
goeth
into
his
neighbours
wife
,
shall
not
be
innocent
,
he
that
committeth
adulterie
with
a
woman
,
is
destitute
of
vnderstanding
,
he
that
doth
it
destroyeth
his
owne
soule
,
he
shall
finde
a
wound
,
and
dishonour
,
and
his
reproach
shall
neuer
be
put
away
.
We
may
further
reade
in
those
his
prouerbs
:
That
he
that
followeth
the
straight
waies
of
an
harlot
,
is
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stocks
to
be
corrected
,
that
her
house
is
the
way
vnto
the
graue
,
which
goeth
downe
to
the
chambers
of
death
.
That
the
mouth
of
a
strange
woman
is
as
a
deepe
pit
,
By
all
which
descriptions
,
caueats
and
admonitions
,
that
prudent
and
best
experimented
king
discouereth
plainly
,
and
to
excellent
purpose
,
the
vgly
and
loathsome
shapes
of
those
beastly
and
filthy
monsters
,
and
endeuoreth
to
make
them
(
as
indeede
they
ought
to
be
)
hatefull
and
deformed
,
both
in
the
eyes
,
and
also
in
the
hearts
of
vertuous
,
and
of
honest
men
.
You
may
also
reade
in
the
holy
scriptures
(
all
which
were
published
for
our
learning
,
the
price
of
a
dogge
:
and
the
price
of
an
harlot
,
were
reckoned
and
accompted
to
be
one
.
Because
as
a
dogge
fawneth
vpon
euery
passer
by
,
so
a
harlot
prostituteth
her selfe
impudently
to
euerie
man
that
will
entertaine
her
.
When
Painters
by
their
art
,
and
by
their
skil
doe
draw
the
portracture
of
Venus
,
And
sometimes
they
paint
her
swimming
in
a
quiet
and
in
a
calme
sea
,
The
end
of
a
lasciuious
man
,
is
seldome
or
neuer
commendable
and
good
.
He
that
saileth
in
Cupids
ship
,
shall
hardly
(
if
euer
)
arriue
into
the
hauen
,
or
port
of
godlinesse
and
of
vertue
Many
men
haue
receiued
their
deserued
praise
,
because
they
haue
hated
vncleanenesse
and
wanton
lust
,
but
the
beastly
vse
,
and
wicked
practise
thereof
neuer
yet
made
any
man
to
attaine
vnto
true
worship
,
or
true
honor
.
King
Dauid
(
if
he
had
not
throughly
repented
for
that
sin
)
had
beene
shut
,
A
mong
the
decemuiri
in
Rome
Appius
Claudius
rauished
Vergina
the
daughter
of
Verginius
a
worthy
Roman
,
whereupon
he
was
depriued
of
his
office
,
And
Sextus
Tarquinius
the
wicked
son
of
as
bad
a
father
,
Hurim
Schedell
.
65.
Tarquinius
Superbus
(
the
last
of
the
Roman
Kings
)
by
like
rage
and
violence
,
The
wanton
dishonestie
of
Paris
king
Priams
sonne
,
The
inordinate
affection
,
which
king
Demetrius
bare
vnto
his
concubines
,
Plutarch
in
vita
Demetrij
.
896.
and
to
his
curtezans
,
made
him
to
leuie
a
great
taxe
of
two
hundred
and
fiftie
talents
,
and
which
hee
bestowed
vpon
one
of
those
wanton
minions
,
to
prouide
her
sope
,
by
meanes
whereof
he
lost
the
dutifull
affections
of
his
subiects
,
and
was
reckned
to
be
but
a
wantonking
.
Idem
fo.
38.
Rodorick
,
sometimes
king
of
Spaine
,
filthily
rauished
Cuba
,
Tymolea
a
renowned
and
chast
Ladie
among
the
Thebans
(
at
the
taking
of
that
City
)
was
villanously
rauished
by
a
souldier
,
Plutarch
in
vita
Alexandri
.
pag.
678.
who
(
hauing
done
to
her
that
intolerable
iniurie
and
wrong
)
demaunded
of
her
,
where
her
treasure
was
?
who
made
answere
that
she
had
cast
it
into
a
well
in
the
backe
most
part
of
all
her
house
to
preserue
it
,
but
whilst
the
souldier
(
being
greedy
to
haue
the
spoile
of
them
)
looked
narrowly
into
the
well
,
the
deflowred
Ladie
(
to
reuenge
her selfe
)
standing
close
behind
him
,
tooke
vp
his
legges
and
threw
him
headlong
into
the
well
,
and
forthwith
stoned
him
to
death
.
To
abandon
this
beastly
and
loathsome
sinne
from
the
Romans
,
Marcellus
(
hauing
subdued
the
Siracusans
)
placed
the
Temple
of
Venus
at
his
returne
without
the
Gates
of
Rome
.
Signifying
thereby
,
that
all
lasciuious
wantons
ought
to
bee
banished
out
of
that
renowned
and
faire
Cittie
.
Yea
so
ielous
was
Cato
Censorius
of
any
manner
of
example
that
might
intice
others
to
wantonnesse
and
vnto
dishonestie
of
life
,
Plutarch
in
vita
Mar:
Cato
.
pag.
356.
that
he
deposed
Manlius
from
his
Senatorship
in
Rome
,
onely
for
that
in
the
presence
of
his
daughter
he
had
kissed
his
owne
wife
.
Much
deceiued
therefore
was
Aristippus
the
Philosopher
,
There
is
no
earthly
solace
,
ioy
,
or
comfort
,
that
can
be
compared
to
the
peace
,
and
to
the
tranquilitie
of
a
quiet
conscience
,
neither
is
any
mans
conscience
more
ioyfull
or
more
quiet
then
his
,
who
was
neuer
infected
,
or
polluted
with
this
sinne
.
It
was
Esaus
prophanenesse
,
And
it
is
a
lasciuious
mans
foolishnesse
,
and
his
folly
,
that
for
a
short
fleshly
delight
,
and
a
little
vaine
,
and
filthy
pleasure
,
he
will
abandon
the
tranquilitie
,
and
the
peace
of
his
immortall
soule
.
Therefore
(
my
sonne
)
expose
not
the
wife
of
your
youth
(
I
meane
your
virgin
chastitie
)
to
the
impudent
and
whorish
enticements
of
a
shamelesse
harlot
.
For
all
her
pleasures
are
but
paine
,
all
her
ioyes
are
without
true
mirth
,
all
her
comforts
are
but
sorrowes
,
and
her
craftie
baites
do
kill
,
as
the
fishers
doe
.
Keepe
her
therefore
from
you
,
as
enemies
are
carefully
debarred
from
entring
into
a
besieged
Cittie
,
and
let
her
not
come
neere
you
,
least
,
whilst
you
sleepe
in
her
lappe
,
she
bereaue
you
of
all
godlinesse
and
vertue
,
Leaue
her
as
the
Israelites
did
the
land
of
Egipt
,
Remember
how
temperate
and
chast
Alexander
the
great
,
sometimes
was
,
And
thinke
vpon
the
modest
chastitie
,
Idem
in
vita
Scip
Affric
.
pag.
1088.
and
much
commended
honestie
of
Scipio
Affricanus
,
vnto
whom
(
when
he
had
taken
new
Carthage
in
Spaine
)
the
fairest
,
and
the
most
beutifullladie
of
al
his
prisoners
,
being
the
young
wife
of
Luceius
the
prince
of
the
Celtiberians
,
was
brought
,
that
with
her
he
might
haue
solaced
himselfe
,
after
his
turmoiles
in
those
warres
,
but
preseruing
her
honour
,
and
her
honestie
,
he
restored
her
vntouched
to
her
husband
.
And
thinke
not
that
any
secret
place
can
hide
or
couer
him
from
the
presence
of
almightie
God
,
that
perpetrateth
that
abhominable
sinne
.
For
God
that
fashioneth
mens
hearts
,
knoweth
all
their
warkes
.
He
knoweth
the
secret
thoughts
of
men
,
Sith
then
God
seeth
and
heareth
,
&
knoweth
al
things
,
though
they
be
spoken
or
contriued
,
or
committed
,
and
done
in
the
most
secret
corners
of
the
house
.
If
light
and
darkenesse
be
vnto
him
alike
,
and
seeing
that
no
euill
can
dwell
with
him
,
beware
,
beware
(
I
say
)
of
this
denouring
and
deadly
sin
of
damnable
whoredome
,
the
guilt
whereof
will
cleaue
as
fast
to
the
offenders
conscience
,
and
to
his
soule
,
as
Naamans
leprosie
did
vnto
Gehazies
flesh
.
Runne
from
her
therefore
,
as
from
a
Lion
,
and
from
a
Beare
,
for
when
she
fawneth
and
flattereth
most
,
shee
destroieth
soonest
,
as
doth
the
Crocadile
,
and
she
leaueth
for
an
enheritance
for
her
children
,
shame
to
disgrace
them
,
pouertie
to
afflict
them
,
and
Gods
eternall
anger
and
vengeance
to
torment
and
plague
them
in
the
world
to
come
.
Corrumpunt
bonos
mores
colloquia
praua
,
Euill
words
doe
corrupt
good
manners
.
Therefore
be
you
well
aduised
,
whordome
:
And
further
(
to
the
end
that
a
luxurious
vnchast
life
may
not
defile
you
)
you
must
especially
bee
carefull
,
For
dishonestie
waiteth
vpon
idlenesse
,
as
the
eyes
of
a
seruant
do
vpon
the
hands
of
her
mistresse
.
It
followeth
idlenesse
as
a
shadow
doth
the
bodie
,
but
if
idlenesse
be
exiled
,
then
lust
groweth
faint
,
as
a
sicke
patient
doth
,
when
by
his
phisitian
hee
is
depriued
of
much
bloud
.
Hence
it
is
,
Otiasi
tollas
periere
eupidinis
arcus
.
Lust
hath
no
commaund
,
where
idlenesse
beares
no
sway
.
Quaeritur
Aegistus
,
The
end
of
such
men
is
neuer
good
,
who
bequeathing
,
and
(
as
it
were
)
sacrificing
their
whole
time
vnto
idlenesse
and
pleasure
,
can
do
no
manner
of
good
.
Numa
Pompilius
to
auoide
sloth
and
idlenesse
in
Rome
,
deuided
the
whole
Cittie
into
seueral
parts
,
quartring
them
most
fittingly
for
euery
seuerall
mysterie
,
Plutarch
in
vita
Numa
Pompily
.
72.
and
trade
.
And
Pericles
to
auoide
that
enormious
sinne
(
as
the
roote
and
mother
of
many
other
vices
&
sins
,
sent
great
numbers
of
sloathfull
people
,
into
Cheronesa
,
Licurgus
made
a
law
,
that
no
childe
among
the
Spartans
should
be
brought
vpin
idlenes
,
nor
be
suffered
loitringly
to
spend
his
time
,
Tamberlan
,
the
victorious
Parthian
(
who
scourged
Baiazet
,
the
great
Emperor
of
the
Turkes
,
with
the
fierce
furie
of
his
reuenging
hand
,
slaying
,
Harim
Shed
of
236.
and
killing
in
one
battaile
more
then
two
hundred
thousand
of
his
men
,
and
carrying
Baiezet
himselfe
with
him
as
a
slaue
,
and
as
the
Trophey
of
his
victories
in
a
golden
Cage
)
permitted
no
man
in
his
armie
to
be
idle
,
by
meanes
whereof
his
campe
in
the
field
was
ruled
and
gouerned
as
a
well
ordered
Cittie
,
wherein
euerie
man
is
ouerviewed
and
hardly
kept
to
the
exercising
of
his
misterie
and
trade
:
from
idlenesse
ensueth
no
good
effect
,
Praestat
otiosum
esse
,
quam
nihil
agere
,
it
is
much
better
to
picke
strawes
then
(
being
idle
)
to
doe
nothing
at
all
.
Of
that
opinion
was
Mantuan
when
he
said
,
Otia
damnantur
quae
multa
negotia
tractant
,
that
sloathfull
and
that
lazieidlenesse
,
is
most
of
all
to
be
condemned
,
which
imployeth
her selfe
vnto
no
labour
.
Qui
molam
fugit
,
fugitfarinam
,
he
that
scorneth
to
goe
vnto
the
mill
,
must
eate
nobread
.
The
Catt
deserueth
not
to
eate
Fish
,
which
(
being
ouer
curious
and
daintie
of
her
labour
)
refuseth
to
wett
her
foote
.
Hermanus
Hessus
.
73.
As
horses
(
for
our
commoditie
and
profit
)
are
laboured
almost
euerie
day
,
so
must
we
be
busied
alwaies
,
in
one
or
another
thing
which
is
good
.
For
if
a
mans
minde
be
made
dul
and
heauie
through
idlenesse
and
sloath
,
he
will
then
be
altogether
vnfit
for
any
worthie
attempt
,
and
seruice
whatsoeuer
.
If
after
the
creation
of
the
world
,
God
had
first
of
all
created
man
before
any
other
of
his
creatures
,
then
might
he
haue
had
some
colourable
excuse
,
to
haue
spent
his
time
in
idlenesse
.
But
God
created
man
,
after
he
had
created
all
his
other
creatures
,
that
he
might
forthwith
bee
imploied
,
and
occupied
in
the
workes
of
his
creators
hands
.
It
is
not
lawful
for
any
Scholler
in
a
grammer
schoole
to
sit
idle
among
his
consorts
and
companions
,
but
he
must
imploy
himselfe
to
learne
such
bookes
,
as
by
his
master
are
appointed
to
his
charge
and
taske
.
So
when
the
great
volume
and
booke
of
the
world
,
and
of
all
things
which
are
therein
,
is
spread
and
laid
abroad
to
each
mans
open
view
,
none
must
be
idle
,
but
euery
man
must
diligently
imploy
himselfe
in
such
affaires
and
businesse
,
as
God
(
his
master
)
hath
committed
to
his
care
.
A
sloathfull
hand
(
saith
Salomon
)
maketh
poore
,
but
the
hand
of
the
Diligent
maketh
rich
.
A
sloathfull
man
hideth
his
hand
in
his
bosome
,
When
a
man
is
idle
,
his
minde
is
encombred
with
many
variable
cogitations
,
and
sundrie
thoughts
,
but
not
with
any
which
are
vertuous
and
good
,
if
the
aire
and
the
sea
were
not
in
continuall
motion
,
they
would
soone
bee
corrupted
,
and
become
noysome
in
steede
of
being
commodious
,
and
helpefull
for
the
life
and
vse
of
man
.
The
fieldes
vnmanured
will
yeelde
forth
nothing
but
weedes
,
brambles
and
thornes
,
an
oxe
vnlabored
is
most
vnfitting
for
the
plough
.
A
ship
not
vsed
will
sooner
moulder
and
rot
away
,
then
if
she
were
still
imployed
to
that
end
for
which
she
was
made
,
and
he
that
spendeth
and
passeth
away
his
daies
in
Idlenes
and
in
sloath
(
forsaking
labour
and
trauaile
and
paine
)
becommeth
vnapt
and
vnprepared
for
any
good
seruice
and
commendable
action
whatsoeuer
,
and
is
thereby
made
more
inclinable
vnto
luxurie
,
and
to
dishonest
lust
,
then
a
proude
man
is
vnto
pride
by
gay
and
garish
apparell
,
or
then
a
couetous
man
is
to
his
particular
sinne
,
by
the
abundant
encrease
of
his
siluer
,
and
of
his
gold
.
Now
as
vncleanesse
&
lust
are
augmented
by
sloth
and
idlenesse
,
This
position
Darius
approued
to
be
true
,
The
houses
of
Marcus
Antonius
,
Platarchs
liues
.
pag.
956.
pag.
534.
and
of
Lucullus
(
as
Plutarch
telleth
vs
)
seemed
to
be
the
curious
pallaces
,
and
the
lustfull
courts
of
wanton
Venus
,
by
reason
of
the
rich
furniture
,
vessels
of
siluer
and
of
golde
,
stately
plaies
,
sweete
musicke
,
delicate
pasteries
,
costly
banquets
,
rare
deuices
,
and
the
excessiue
aboundance
of
all
things
in
them
that
might
be
pleasing
vnto
any
sence
.
But
because
those
vanities
were
allurements
vnto
lust
,
the
maisters
of
those
superfluities
were
reckoned
to
be
enemies
to
the
common
wealth
.
More
discrete
and
sober
was
worthie
Crassas
,
Plutarch
in
vita
Crassi
.
pag.
560.
who
(
albeit
he
were
almost
the
richest
Roman
that
liued
in
his
time
)
yet
would
he
be
serued
at
his
table
with
ordinarie
and
decent
sufficiencies
,
forbidding
all
excesse
and
costly
diet
,
because
they
incited
and
prouoked
men
to
sinne
.
To
banish
all
sloath
and
voluptuousnesse
out
of
Sparta
,
Lycurgus
banished
all
banquetings
and
feasts
,
and
in
Rome
such
as
vsed
them
,
But
most
of
all
is
a
man
prouoked
to
lust
by
drunkennesse
,
As
Noah
,
and
as
Lot
were
.
Neither
is
whoredome
the
onely
sin
,
which
as
a
vile
effect
proceedeth
from
drunkennesse
,
for
it
produceth
other
vices
which
are
hatefull
vnto
God
and
to
good
men
.
When
Alexander
the
great
was
drunken
,
Idem
.
lib.
5.
to
please
and
to
content
the
whorish
fancie
of
Thais
his
wanton
and
lasciuious
queane
.
For
both
which
wicked
facts
being
(
though
all
too
late
better
aduised
)
he
foolishly
repented
,
&
was
sorrie
.
And
Iosephus
in
his
discourse
of
the
Iewish
warres
,
De
bello
Iudaic●
.
lib.
1.
reporteth
that
when
a
king
of
the
Iewes
,
named
Alexander
had
in
his
conquests
taken
eight
hundred
Pharisies
,
as
his
prisoners
,
he
caused
them
to
be
brought
vpon
the
leades
of
his
pallace
,
and
in
their
presence
hee
made
a
royall
feast
vnto
his
nobles
,
and
(
being
drunke
and
pleasing
himselfe
with
such
mirth
as
was
mercilesse
)
he
caused
all
those
prisoners
to
be
put
to
death
,
and
merrily
laughed
at
their
miserie
.
The
ancient
prouerb
telleth
vs
,
that
In
vino
est
veritas
,
a
drunkard
can
keepe
no
counsell
,
but
foolishly
he
reuealeth
the
inward
counsels
of
his
owne
heart
,
Garm
.
prou.
76.
Aebrietas
prodit
quod
amat
cor
siue
quod
odit
.
Hereof
Iosephus
himselfe
had
good
experience
,
for
hauing
receaued
by
a
bolde
souldier
,
a
smoothing
letter
from
certaine
persons
,
So
was
Holofernes
,
when
Iudeth
of
Bethulia
smote
off
his
head
with
his
owne
sword
.
So
was
Aristobulus
a
Iewish
king
,
when
(
being
drunken
)
he
was
poisoned
by
the
Ambassadors
of
Pompey
.
We
may
reade
that
Alexander
the
great
at
a
solemne
feast
,
which
he
made
,
proposed
for
a
reward
,
in
vita
Plutarch
.
a
golden
crowne
for
him
,
who
in
quaffing
could
drinke
most
,
and
that
one
drunkard
among
the
rest
woon
it
by
drinking
(
at
the
least
)
foure
gallons
,
but
his
vaine
honor
quickly
faded
,
for
hee
died
within
foure
daies
after
.
A
drunkard
pleaseth
himselfe
beyond
measure
,
to
say
thus
:
The
earth
drinketh
vp
the
raine
,
the
plants
and
trees
doe
drinke
vp
the
moisture
of
the
earth
,
the
fruites
and
flowers
do
drinke
the
iuice
and
sappe
of
the
plants
and
trees
,
wherefore
seeing
that
all
things
doe
drinke
,
I
must
and
will
drinke
too
.
And
thus
doth
the
excesse
of
drinke
beguile
many
,
making
them
of
men
to
become
monsters
,
and
bereaueth
them
of
the
right
vse
of
their
reason
,
and
foolishly
to
display
the
banner
and
colours
of
their
owne
shame
.
Little
remembring
that
Anacharsis
said
,
that
the
first
draught
quenched
thirst
,
the
second
norished
,
And
little
regarding
to
imitate
the
example
of
Cato
Vtican
,
who
vsed
to
drinke
but
once
at
one
meale
.
Or
the
saying
of
Aristotle
,
who
affirmed
that
three
things
changed
mens
natures
,
to
witte
lordship
,
women
and
wine
,
and
little
respecting
,
Nor
harkning
to
his
aduice
,
To
preuentsuch
immoderate
bibbing
and
swinish
quaffing
,
the
Grecians
had
Censours
of
their
cups
.
And
the
Heluetians
permitted
not
any
man
to
drinke
vnto
his
friend
,
least
some
occasion
might
be
thereby
offred
to
make
men
drunke
.
And
Edgar
king
of
the
west
Saxons
commanded
cups
to
bee
made
with
pinnes
and
other
markes
,
beyond
which
it
was
not
lawfull
for
any
man
to
drinke
:
farre
different
was
that
temperate
and
good
kings
practise
,
from
that
of
the
Emperour
,
Tiberius
Claudius
Nero
,
who
(
in
a
common
skoffe
for
his
excessiue
drunkennesse
)
was
nick-named
and
called
Biberius
Caldius
Nero.
But
leauing
this
odious
and
abhominable
vice
of
drunkennesse
(
as
vnworthie
of
further
labor
of
my
pen
,
For
if
prosperitie
doe
aduaunce
you
to
higher
promotions
,
dignities
,
offices
,
or
fauours
,
then
you
can
either
well
deserue
,
or
reasonably
expect
,
shee
will
instruct
you
,
not
to
waxe
proude
therewith
,
as
the
crowe
did
when
she
was
made
faire
with
the
plumes
and
feathers
of
other
birds
,
but
was
left
naked
and
deformed
when
(
for
her
prides
sake
)
euery
bird
had
from
her
taken
her
owne
feathers
.
And
if
aduersitie
doe
inuade
you
,
she
will
teach
you
(
like
a
valiant
souldier
,
and
as
a
resolued
man
of
warre
)
to
keepe
her
from
you
(
with
courage
)
at
the
speares
point
.
And
if
you
cannot
choose
but
become
a
prisoner
vnto
misfortunes
,
she
wil
then
instruct
you
with
patience
,
to
endure
your
paine
,
and
ioyfully
to
hope
for
better
happe
,
as
Socrates
did
,
who
neuer
altered
his
countenance
for
any
chaunce
,
were
it
good
or
were
it
bad
.
If
you
be
addicted
to
honest
loue
,
she
will
inable
you
(
with
sound
reason
)
to
make
your
choise
,
and
(
for
her
virtues
without
wanton
lusting
)
to
loue
her
whom
you
haue
chosen
,
and
if
you
cannot
obtaine
such
fitting
and
such
pleasing
fauours
,
as
you
sue
for
and
doe
deserue
,
then
she
will
aduise
you
(
with
modest
discretion
)
to
vnloue
her
from
whom
you
can
get
no
exchange
of
loue
.
And
if
you
be
iniuriously
wronged
by
a
wrangling
or
by
a
froward
Nabal
,
Lycurgus
,
Pompey
,
and
as
Crassus
did
.
In
your
apparel
to
be
neither
garish
nor
vile
,
but
to
be
in
the
meane
.
In
wealth
not
to
be
prodigall
,
nor
in
sparing
to
be
miserable
.
In
your
pleasures
,
not
to
be
wanton
nor
Stoickly
to
passe
by
them
,
without
taking
notice
of
them
.
In
great
attempts
not
to
bee
foolishly
desperate
,
nor
sheepishly
feareful
.
She
teacheth
vs
(
if
we
be
beautifull
)
to
thinke
that
we
are
but
comely
,
and
if
we
be
not
well
fauoured
.
She
then
informeth
vs
that
by
our
inward
virtues
,
and
good
qualities
,
we
are
shaped
and
framed
according
to
the
similitude
of
God
himselfe
.
If
we
be
strong
and
lustie
,
she
telleth
vs
that
we
must
make
a
gentle
vse
thereof
,
because
we
shall
be
weake
.
And
if
we
be
weake
and
feeble
,
she
then
aduiseth
vs
to
hope
for
health
and
strength
againe
:
she
perswadeth
vs
not
to
be
angrie
without
a
cause
,
and
not
to
be
furious
,
though
a
iust
occasion
be
offered
.
If
we
be
at
libertie
she
commandeth
vs
(
for
our
owne
good
)
to
vse
it
well
.
And
if
we
be
in
captiuitie
,
she
nurtureth
vs
patiently
to
expect
freedome
and
deliuerance
from
all
those
troubles
.
When
we
haue
ouercome
others
,
she
teacheth
vs
to
ouercome
our selues
(
which
is
a
greater
victorie
and
conquest
then
all
Alexanders
were
)
for
though
he
oftentimes
ouercame
many
nations
,
yet
could
he
seldome
ouercome
himselfe
.
In
punishing
of
offences
,
she
informeth
vs
not
to
bee
too
remisse
nor
too
seuere
.
If
any
noble
and
worthie
act
be
by
vs
performed
for
a
priuate
good
,
or
for
publike
honor
and
profit
to
the
common
wealth
,
by
temperance
wee
are
schooled
to
crowne
it
with
our
praises
,
without
assentation
or
base
flatterie
.
And
if
a
well
intended
action
be
not
seconded
with
fortunate
successe
,
she
then
teacheth
vs
not
to
accuse
the
attempter
thereof
without
reason
or
cause
,
but
modestly
and
kindly
to
impute
the
defect
of
speeding
to
the
truth
it selfe
.
Temperance
is
neuer
without
measure
,
she
prescribeth
bounds
and
limits
vnto
happinesse
,
and
by
her
mediation
,
she
maketh
such
as
be
fortunate
,
to
bee
more
mightie
and
more
strong
.
She
sheweth
vs
the
way
by
curtesie
to
be
reconciled
to
our
enemies
,
and
to
regaine
them
to
our selues
,
and
with
mutuall
respects
to
enlarge
our
faith
and
hartie
loue
to
our
worthie
friends
,
she
craueth
nothing
to
be
repented
of
;
she
is
not
immoderate
in
her
desires
,
but
submitteth
all
her
affections
vnto
reason
,
if
shee
loue
riches
,
she
vseth
them
well
,
she
is
not
perplexed
,
not
vexed
for
the
want
of
them
.
And
if
shee
loose
them
(
hauing
once
had
them
)
she
is
not
without
measure
greeued
thereat
.
It
is
not
therefore
(
my
sonne
)
so
praiseworthie
to
bee
borne
faire
,
and
beutifull
and
comely
,
as
it
is
to
be
made
comely
,
beutifull
and
faire
by
this
noble
and
heroicall
virtue
of
temperance
.
Seeke
her
therefore
as
a
pearle
of
inestimable
price
and
find
her
,
though
with
much
trauell
and
paine
;
for
in
her
companie
there
is
contentednesse
and
much
ioy
.
And
when
you
doe
possesse
her
,
let
her
not
goe
from
you
,
but
keepe
you
onely
vnto
her
,
as
long
as
you
haue
daies
to
liue
.
And
to
the
end
that
you
may
haue
the
more
pleasure
in
her
companie
,
God
giueth
grace
vnto
the
humble
,
and
with
such
as
are
lowlie
there
is
vnderstanding
and
wisedome
.
If
misfortunes
doe
violently
runne
towards
a
man
of
an
humble
spirit
,
they
will
passe
by
him
,
and
will
not
hurt
him
,
for
he
resisteth
not
but
(
lying
on
the
ground
)
can
take
no
fall
.
Humilitie
ouercommeth
such
as
are
otherwise
inuincible
,
and
raiseth
such
vnto
great
honor
as
were
of
a
meane
estate
.
An
humble
man
is
fast
moared
in
a
quiet
hauen
,
where
he
is
free
from
tempests
and
carelesse
of
all
stormes
,
he
feareth
not
the
displeasures
of
potent
and
of
mightie
men
,
because
he
will
not
prouoke
the
least
and
the
meanest
vnto
wrath
,
he
striueth
not
with
his
superiour
,
nor
skorneth
the
societie
of
his
inferiour
,
he
exalteth
not
himselfe
because
he
is
learned
but
is
alwaies
more
desirous
to
harken
then
to
speake
.
He
magnifieth
not
himselfe
by
reason
of
his
riches
(
because
they
are
not
permanent
,
he
boasteth
not
in
his
strength
,
because
olde
age
or
sicknesse
can
make
him
weake
,
he
is
not
confident
of
his
health
,
because
he
may
quickly
be
diseased
.
Finally
in
his
owne
reputation
he
is
not
such
a
one
as
he
is
indeede
,
Barland
Aphoris.
1
51.
but
he
is
lesser
then
himselfe
,
yet
greater
then
he
who
is
great
in
his
owne
eyes
.
It
is
not
true
humilitie
for
a
man
to
reuerence
his
elders
,
nor
to
dignifie
his
superiors
,
nor
with
good
respects
to
reckon
of
his
,
equals
for
this
is
rather
to
bee
deemed
and
esteemed
a
dutie
,
but
to
preferre
before
himselfe
such
as
are
honest
and
vertuous
(
yet
in
estate
and
in
degree
are
lower
and
inferiour
vnto
him
)
this
,
and
none
but
this
is
true
,
and
absolute
humilitie
.
A
bucket
before
it
can
be
filled
withwater
,
must
descend
into
the
well
,
and
men
by
humilitie
,
and
with
humble
spirits
must
first
descend
into
the
lowest
roomes
of
their
meeke
hearts
before
they
can
be
truely
wise
.
Vt
nemo
te
euertat
cadas
sponte
,
that
no
man
may
be
able
to
throw
you
downe
,
fall
of
your
owne
accord
.
Be
humble
that
no
stout
stomacke
may
find
any
occasion
,
or
haue
any
power
to
make
you
lower
then
you
will
make
your selfe
to
be
,
so
shall
your
humilitie
raise
you
with
more
assurance
of
continuance
then
ambition
or
pride
can
.
Salomon
saith
,
mans
pride
shal
bring
him
lowe
,
but
that
the
humble
in
spirit
shall
enioy
glorie
.
This
was
approued
(
by
wofull
experience
)
to
be
true
by
all
the
famous
and
most
renouned
Citties
in
Greece
,
euerie
one
of
them
proudly
contending
against
the
other
(
by
force
of
armes
)
for
preheminence
and
soueraignty
,
by
meanes
whereof
all
of
them
in
a
short
time
were
by
their
enemies
ruinated
and
subuerted
.
The
ambitious
and
vnbounded
haughtinesse
of
Caesar
was
the
cause
of
the
warres
in
Rome
,
&
Pompeys
pride
weakned
the
Romans
strength
,
and
hastned
his
owne
death
,
for
ambitious
mindes
make
great
men
to
attempt
many
desperate
things
,
and
they
are
dangerous
in
the
common
weale
.
The
prophet
Dauid
telleth
vs
,
the
Lord
casteth
downe
the
proude
lookes
,
and
that
hee
rewardeth
aboundantly
the
proude
doer
.
Before
destruction
(
saith
he
)
the
heart
of
a
man
is
hauty
.
that
by
his
punishment
he
acknowledged
God
,
and
became
humble
.
And
so
was
Hamans
heart
,
who
(
being
glutted
and
surcharged
with
those
vnspeakable
honors
which
were
vnworthily
and
without
iust
deserts
conferred
vpon
him
by
Ahashueroth
the
king
,
And
sowas
Absoloms
heart
,
Regum
.
cap.
18.
et
.
cap.
19.
vntill
his
bodie
was
pierced
through
with
three
speares
,
by
Ioab
his
mortall
enemie
.
And
so
was
the
heart
of
Senacherib
who
(
trusting
in
his
owne
strength
)
and
in
the
multitude
of
his
men
of
warre
)
impiously
and
proudly
blasphemed
the
great
name
of
the
liuing
God
,
but
was
(
forthwith
)
plagued
with
the
losse
of
the
greatest
part
of
his
huge
armie
,
&
not
long
after
was
murdred
as
he
sacrificed
in
the
temple
of
Nisroch
his
God
,
by
Adramelech
and
Sharezar
his
owne
sonnes
.
And
so
were
the
proude
harts
of
Cesar
who
(
in
his
ambitious
humor
)
scorned
an
equall
,
and
of
Pompey
who
(
disdained
to
admit
of
any
superiour
)
vntil
Pompey
was
compelled
by
Caesar
to
flie
into
Egypt
where
he
was
trecherously
slaine
by
his
false
friend
,
And
so
was
the
heart
of
that
monster
among
men
;
Caligula
,
who
caused
the
Gods
of
the
Grecians
to
bee
brought
vnto
Rome
,
where
he
himselfe
wore
their
ornaments
and
crownes
,
and
would
be
adored
as
a
God
.
And
so
was
the
heart
of
the
proud
wife
of
the
Venetian
duke
,
named
Dominico
Seluio
,
sister
to
Niceforus
the
Emperour
,
You
may
reade
that
the
Grecian
monarch
vsed
the
dining
table
of
Darius
the
late
monarch
of
the
Medes
and
Persians
(
being
al
made
of
beaten
gold
)
for
his
footstoole
as
he
sate
at
meate
.
And
that
Pope
Alexander
the
third
,
Harim
Schedul.
102.
proudly
treading
vpon
the
necke
of
the
first
Fredericke
abusing
&
peruerting
the
attributes
of
our
Lord
&
Sauiour
Iesus
Christ
,
&
conuerting
them
by
way
of
application
to
his
owne
pride
,
said
with
king
Dauid
(
but
with
a
wicked
meaning
)
Super
Aspidem
,
et
basiliscum
ambulabis
,
et
conculcabis
Leonem
et
Draconem
:
Thou
shalt
walke
vpon
the
Aspe
,
and
basiliske
,
Harim
Schedul
.
fo.
192.
Sledan
.
83.
and
shall
tread
the
Lion
and
the
Dragon
vnder
thy
feete
.
Did
not
Pope
Gregorie
the
seuenth
,
compell
the
noble
Emperour
,
Henrie
the
fourth
(
in
the
depth
of
an
vnseasonable
winter
)
to
attend
,
and
to
wait
at
his
gate
barefooted
,
by
the
space
of
three
daies
,
before
he
would
giue
him
any
audience
,
and
absolue
him
,
being
excommunicated
,
because
hee
had
conferred
bishoprickes
on
diuers
men
without
the
Popes
leaue
or
consent
(
according
the
old
and
auncient
rites
,
priuiledges
,
and
customes
of
the
Empires
.
These
and
such
like
monstrous
effects
of
pride
,
doe
make
men
(
in
their
owne
eyes
)
to
seeme
to
be
immortall
Gods
,
when
as
(
indeede
)
they
are
no
better
then
reprobate
fiendes
,
and
incarnate
deuils
,
and
(
instead
of
being
famoused
for
many
vertuous
qualities
)
to
be
infamed
with
perpetuall
ignominie
and
shame
.
For
like
as
a
planet
,
by
how
much
the
higher
it
is
,
by
so
much
the
more
slowly
it
attaineth
to
the
full
compasse
of
his
sphere
,
so
by
how
much
the
more
a
proude
man
is
elated
and
puffed
vp
with
vaine
glorie
and
ambition
,
the
further
off
he
is
from
his
end
,
which
is
,
or
ought
to
be
,
God
:
as
it
appeared
by
Lucifer
and
his
bragging
angels
,
who
(
in
their
vsurping
pride
)
coueting
and
desiring
to
be
Gods
,
were
suddenly
cast
downe
from
heauen
,
and
transformed
,
and
changed
in
to
hideous
fearefull
and
loathsome
hagges
of
hell
.
Therefore
(
my
sonne
)
you
must
be
warie
that
you
clime
not
too
hie
,
least
(
the
boughs
failing
you
,
by
which
you
striue
and
struggle
to
ascend
)
you
fall
downe
flatte
vnto
the
ground
,
vnable
and
hopelesse
to
arise
any
more
.
If
you
carry
greater
sailes
then
your
barkes
can
beare
,
you
shall
vndoubtedly
be
drowned
in
the
high
seas
of
your
owne
pride
.
When
pride
possesseth
a
mans
heart
,
it
poysoneth
the
whole
man
,
like
as
a
deuouring
canker
(
hauing
festered
and
putrified
one
principall
member
)
quickly
by
degrees
destroyeth
the
whole
body
.
There
is
no
calamitie
which
(
in
the
end
)
is
not
a
familiar
companion
with
haughtinesse
,
and
with
pride
.
Neither
is
there
any
felicitie
or
happinesse
that
can
make
him
truely
blessed
,
that
is
proude
,
and
of
an
ambitious
minde
.
Diogenes
Lacrtius
in
Solons
life
reporteth
,
that
when
Craesus
the
great
and
rich
king
of
Lydia
,
had
proudly
apparelled
himselfe
,
in
the
finest
,
fairest
,
and
most
costly
silkes
that
could
for
any
price
be
procured
,
and
when
he
had
deckt
and
imbost
his
bodie
with
the
richest
ornaments
of
pearle
of
gold
,
and
of
pretious
stones
which
hee
possessed
,
and
had
with
pompous
maiestie
,
seated
himselfe
in
his
aduaunced
royal
throne
he
then
demaunded
of
Solon
if
(
in
all
the
course
of
his
life
)
he
had
euer
seene
and
beheld
so
splendent
and
so
faire
a
sight
,
to
whome
the
graue
and
wise
Philosopher
(
mildly
reproouing
and
reprehending
his
vanitie
and
pride
)
made
answere
,
yea
for
that
(
quoth
hee
)
cockes
,
hennes
,
phesants
,
peacockes
,
partridges
,
and
such
like
birdes
are
more
gloriously
clothed
and
couered
with
their
owne
faire
and
beautiful
feathers
,
but
thou
(
quoth
he
)
art
varnished
&
ouer-florisht
with
the
excrements
&
counterfaited
colours
and
riches
of
other
creatures
.
A
proude
mans
minde
neuer
taketh
rest
,
for
when
it
is
least
occupied
,
it
then
buildes
castles
in
the
aire
.
But
an
humble
man
knoweth
,
And
therefore
seeing
it
must
be
hated
with
a
perfit
hatred
,
seeing
it
is
most
assured
in
the
end
to
receiue
a
shamefull
fall
,
come
not
neere
vnto
her
,
for
shee
is
as
infectious
as
the
plague
,
be
not
acquainted
with
such
as
(
through
their
pride
and
ambition
)
haue
heades
which
are
lighter
then
their
hattes
,
but
(
contenting
your selfe
with
your
owne
estate
,
And
(
in
any
case
)
be
not
in
loue
or
liking
with
your selfe
,
nor
with
your
owne
conceits
,
neither
doe
you
relish
too
pleasingly
your
owne
actions
and
doings
,
but
rather
frame
them
discreetely
,
to
be
such
as
that
others
(
hauing
iust
cause
)
may
speake
well
of
them
,
and
commend
them
,
for
nothing
soundeth
more
harshly
in
a
wise
mans
eares
then
a
mans
owne
praises
,
vainely
proclaimed
with
his
owne
tongue
,
Laus
propria
sordet
in
ore
.
Endeuour
your selfe
and
bend
your
courses
(
rather
for
the
practise
of
your
vertues
,
then
(
for
the
vaine
boasting
and
tatling
of
them
by
your selfe
)
to
bee
esteemed
and
commended
:
Frustra
enim
de
radice
gloriatur
,
qui
nihil
adfert
nisi
folia
,
it
is
an
idle
thing
to
praise
,
and
to
commend
that
tree
which
bringeth
forthno
fruit
but
leaues
.
It
was
Narcissus
his
vaine
follie
,
to
drowne
himselfe
,
being
in
loue
with
his
owne
watrie
shaddow
.
And
many
men
doe
foolishly
vanish
quite
away
,
as
shadowes
doe
without
merit
or
remembrance
,
because
they
doe
more
affect
to
be
well
spoken
of
,
then
indeede
to
doe
well
.
Virtus
in
actione
consistit
,
the
true
honour
of
vertue
consisteth
not
in
the
onely
speculatiue
knowledge
and
contemplation
thereof
,
nor
in
boasting
tatling
and
idle
talking
,
but
in
exercising
of
vertue
,
when
she
is
knowne
.
For
like
as
a
barking
dogge
doth
not
often
bite
,
so
he
that
bableth
ouermuch
of
himselfe
,
doth
seldome
put
in
practise
any
thing
worthie
of
praise
and
commendation
,
the
deepest
waters
doe
glide
and
passe
away
with
the
smallest
noice
,
&
a
wise
man
is
most
silent
,
when
he
deserueth
best
.
Conuerse
not
with
such
as
(
relating
wonders
of
themselues
)
will
striue
to
perswade
you
,
that
they
haue
out
whet-stones
insunder
with
their
kniues
,
and
that
(
with
one
word
or
with
a
sterne
looke
)
they
haue
compelled
an
boast
of
armed
men
to
flie
before
them
.
Credit
me
,
no
wisedome
can
proceede
from
such
boasters
,
leaue
them
therefore
alone
like
vnto
winde-mils
,
vpon
the
mountaines
of
their
owne
vanities
,
to
be
turned
about
with
euerie
blast
of
wind
of
their
owne
praise
.
Next
vnto
these
(
My
sonne
)
my
counsell
is
,
Wee
may
easily
obserue
,
that
like
as
a
generous
(
though
a
proude
)
horse
is
sooner
turned
about
with
a
gentle
,
then
with
an
hard
or
a
stubborne
bit
,
so
many
mens
natures
(
though
fierce
and
hastie
)
are
notwithstanding
sooner
reclaimed
from
rage
and
furie
,
by
the
courteous
disposition
,
and
gentle
humanitie
of
those
with
whome
they
doe
contend
,
then
otherwise
they
would
be
by
their
asperitie
and
stoutenesse
of
their
stomackes
to
commaund
.
Peragit
tranquilla
potestas
,
Quod
violentanequit
.
Clemencie
and
gentlenesse
haue
sooner
freede
some
beseeged
Citties
from
sacking
,
from
spoyling
,
from
fire
,
and
from
the
sword
,
then
policie
or
strength
,
or
skill
in
armes
could
doe
.
The
strong
and
the
tall
oke
that
proudly
confronteth
the
boisterous
and
the
wherling
winds
,
is
sooner
ouerthrowne
and
tumbled
to
the
ground
then
weaker
trees
,
and
lower
shrubbes
are
,
which
make
no
resistance
for
want
of
abilitie
and
strength
.
If
a
shippe
sailing
on
the
seas
,
should
stemme
both
wind
and
tide
,
she
wil
be
in
great
hazard
and
peril
to
be
drowned
.
And
if
bitternesse
and
rough
conditions
bee
opposed
against
the
violence
of
hastie
spirits
,
there
will
be
no
pleasing
peace
,
but
rather
a
beginning
of
perpetuall
mutinies
and
of
iarres
.
Soft
clay
maketh
strong
and
hard
walles
,
and
curtesie
(
mitigating
other
mens
wrath
and
furious
passions
)
doth
both
gaine
them
and
retaine
them
for
kind
and
for
heartie
friends
.
By
courtesie
and
humanitie
,
all
societies
among
men
are
maintained
and
preserued
,
Societas
enim
nihil
aliud
est
quàm
amica
hominum
inter
se
coniuncta
familiaritas
,
society
is
nothing
else
but
a
mutual
&
a
reciprocal
exchange
of
gentlenes
,
of
kindnesse
,
of
affabilitie
,
of
familiaritie
,
and
of
courtesie
among
men
.
In
histories
we
may
read
that
Antonius
Pius
the
Emperor
was
singularly
beloued
of
all
men
,
because
he
was
affable
and
frendly
vnto
all
.
And
that
Theodosius
was
so
familiar
with
his
subiects
that
he
seemed
onely
to
differ
from
them
in
the
fashion
and
in
the
worth
of
his
apparell
.
And
Traian
(
the
Emperour
)
being
on
a
time
demanded
why
he
was
so
familiar
with
his
subiects
,
made
this
answere
,
that
a
king
ought
to
be
vnto
his
subiects
such
a
one
as
his
subiects
ought
to
be
vnto
him
.
Clemencie
in
a
man
,
may
(
in
some
sort
)
be
compared
to
the
loue
of
God
towards
man
,
for
as
God
(
louing
vs
)
satisfieth
and
filleth
vs
with
all
good
things
,
so
a
man
that
is
courteous
and
gentle
,
and
beutified
with
Clemencie
and
kindnesse
towards
his
friend
helpeth
him
in
what
he
is
able
,
and
standeth
him
in
steede
,
when
hee
may
doe
him
any
good
.
Humanitie
pardoneth
without
sute
or
much
entreatie
,
such
things
as
(
among
frends
)
are
now
&
then
vnwittingly
or
vnwillingly
committed
and
done
amisse
,
and
spareth
to
giue
iudgement
,
when
it
seeth
and
knoweth
that
griefe
and
sorrow
is
conceiued
for
an
offence
,
it
pittieth
where
it
may
iustly
correct
and
punish
,
and
it
gaineth
by
mildnesse
where
by
seueritie
it
may
strike
.
Therefore
let
these
faire
and
pleasant
flowers
,
be
the
primroses
in
your
garland
,
set
this
rich
iewell
in
the
front
of
your
brow
,
that
others
(
beholding
it
and
taking
perfit
notice
of
so
faire
a
signe
)
may
voluntarily
repaire
to
you
as
frends
,
and
be
kindly
lodged
in
your
loue
.
So
shall
your
wel-willers
be
many
,
and
your
enemies
very
few
,
your
frends
expectation
shall
be
answered
,
and
your selfe
bee
pleased
in
the
fruition
of
their
companie
and
good
liking
.
Vnto
curtesie
and
to
those
other
vertues
,
She
telleth
him
,
that
anger
is
an
infallible
argument
of
small
courage
,
and
that
it
is
an
ardent
,
and
an
eger
appetite
to
reuenge
,
and
that
no
reuenge
is
free
from
its
owne
proper
danger
.
She
telleth
him
,
that
an
angry
man
is
(
for
a
time
)
a
madde
man
,
and
that
he
must
therefore
giue
place
vnto
wrath
whilst
it
runneth
and
passeth
by
,
according
to
the
Poets
wise
instruction
,
when
hee
saieth
Currenti
cede
furori
.
She
telleth
him
,
She
presenteth
before
your
eyes
the
example
of
the
impatience
of
Coriolanus
the
great
Roman
,
And
teacheth
you
,
Marcus
Antonius
it
is
reported
,
that
the
greater
misfortunes
that
did
befall
him
,
This
is
a
principall
effect
of
true
patience
,
God
chasteneth
euery
one
whom
hee
doth
receaue
,
Either
because
there
was
no
possibilitie
that
they
might
be
auoided
,
or
else
because
they
haue
deserued
that
crosse
and
punishment
,
and
more
,
or
else
because
aduersitie
and
affliction
(
sooner
then
ease
or
prosperitie
)
will
draw
them
to
the
amendment
of
their
sinfull
liues
.
Or
else
because
by
them
they
should
be
seasoned
for
better
fortunes
,
or
else
because
(
if
their
afflictions
bee
but
small
)
they
should
thereby
bee
perswaded
,
yea
throughly
resolued
of
Gods
fauour
,
and
of
his
loue
towards
them
,
who
hath
not
so
greeuously
,
and
in
that
heauie
measure
corrected
them
,
as
hee
hath
punished
other
men
.
And
if
they
be
great
&
burdensome
,
that
then
(
through
repentance
)
they
shall
in
the
end
be
recompenced
with
much
ioy
,
and
be
rewarded
with
vnspeakable
gladnesse
in
the
world
to
come
.
These
and
many
more
be
the
sweete
and
the
comfortable
fruites
,
which
(
with
a
liberall
and
an
enlarged
hand
)
patience
powreth
into
our
bosomes
.
It
is
written
,
Diogenes
Laertius
.
197.
that
Diogenes
the
Cinicke
vsed
instantly
,
and
with
much
importunitie
to
craue
and
begge
rich
gifts
of
the
statues
and
pictures
of
Noble
men
,
of
Princes
,
of
Kings
,
and
of
Emperours
(
which
long
before
were
dead
)
because
he
would
exercise
his
patience
in
not
obtaining
of
such
things
as
so
earnestly
he
had
sued
for
.
Jdem
.
pag.
59.
And
that
Socrates
was
so
patient
,
that
being
immoderately
and
immodestly
chidden
and
reuiled
by
Zantipe
(
his
curst
and
froward
wife
)
he
quietly
went
out
of
his
doores
,
to
free
himselfe
from
the
hearing
of
those
domesticall
chidings
,
but
as
he
sate
vnder
his
window
,
he
was
filthily
polluted
and
defiled
with
vrine
,
which
in
great
aboundance
,
she
powred
vpon
his
head
,
whereat
he
smilingly
and
mildly
iested
without
choller
or
anger
in
this
quiet
and
merry
fashion
,
I
knew
(
quoth
he
)
that
after
so
great
a
thunder
,
a
shower
of
raigne
would
fall
.
You
see
therefore
that
a
patient
man
(
if
hee
cannot
with
mildnesse
preuent
it
)
endureth
(
without
anger
or
desire
to
reuenge
)
as
much
iniurie
and
wrong
,
He
will
not
bend
his
owne
bowe
,
though
himselfe
be
in
hazard
to
be
shot
quite
through
.
But
if
he
may
peaceably
and
quietly
preuent
,
or
auoide
his
owne
danger
,
he
then
breaketh
in
sunder
the
darts
,
and
plucketh
out
the
teeth
of
anger
,
of
rage
,
and
of
furie
,
that
they
may
doe
no
harme
.
Seeing
then
that
patience
wil
not
be
seruile
or
slauish
vnto
anger
,
nor
to
reuenge
,
but
will
rather
contend
and
striue
by
meeke
sufferance
to
preuent
,
or
to
beare
such
future
mischiefes
,
as
rage
and
hastie
furie
cannot
auoid
,
let
her
bee
entertained
by
you
as
a
friend
that
alwaies
bringeth
with
her
contentment
,
Yet
doe
I
wish
you
to
vnderstand
,
that
such
is
her
comelines
and
beautie
,
that
it
cannot
be
discerned
,
but
in
a
faire
and
in
a
large
glasse
.
That
her
minde
is
so
noble
,
and
truely
generous
,
that
she
is
onely
familiar
with
men
and
women
of
good
abilitie
and
of
good
worth
.
That
she
is
strong
as
a
Lion
,
and
so
powerfull
,
that
at
her
pleasure
,
and
when
she
listeth
,
she
can
throw
downe
huge
and
mightie
gates
of
brasse
.
That
Citties
and
countries
,
and
kingdomes
,
and
Empires
,
are
subiect
to
her
command
,
that
she
discouereth
secret
things
,
and
vnderstandeth
Princes
counsels
.
That
she
compelleth
the
fiercest
and
the
stoutest
enemies
to
stoupe
,
and
to
become
captiues
at
het
becke
.
And
maketh
weake
armies
to
preuaile
against
such
as
are
puisant
and
very
strong
.
Without
liberalitie
,
a
rich
man
cannot
establish
his
estate
,
nor
purchase
fame
.
Neither
can
poore
men
(
without
her
)
receaue
such
reliefe
and
comfort
as
their
necessities
doe
require
.
Without
liberalitie
,
charitie
soone
waxeth
cold
,
and
worketh
not
by
loue
.
Without
her
,
arts
&
sciences
are
laid
asleepe
with
ignorance
,
that
vgly
monster
,
as
Og
the
king
of
Basan
was
with
his
crueltie
and
tyranny
lodged
in
his
iron
bed
.
Without
her
peace
cannot
long
continue
,
nor
wars
be
waged
with
good
and
fortunate
successe
.
Liberalitie
resembleth
and
representeth
Gods
bountie
,
in
being
open
handed
to
such
as
want
and
stand
in
neede
of
helpe
,
she
teacheth
rich
men
rightly
to
vse
their
riches
which
they
possesse
.
And
true
liberalitie
doth
principally
consist
in
these
things
.
First
that
we
giue
that
which
is
our
owne
,
and
not
that
which
belongeth
vnto
another
man
,
for
otherwise
we
shall
no
lesse
offend
then
theeues
,
bribers
,
and
extortioners
doe
,
who
practise
their
vnconscionable
villanies
thereby
to
enable
themselues
to
bee
charitable
vnto
other
men
who
stand
in
neede
of
helpe
.
Secondly
,
that
we
giue
not
where
nothing
is
deserued
for
it
argueth
a
great
defect
and
scarsitie
of
discretion
,
to
be
bountifull
to
an
vnworthie
man
.
Thirdly
,
that
in
giuing
wee
doe
proportion
our
gift
with
the
merit
and
desert
,
for
proportion
in
all
things
(
especially
in
the
practise
of
liberalitie
)
is
carefully
to
be
respected
and
obserued
.
Fourthly
,
that
in
giuing
we
doe
obserue
a
fitting
and
a
conuenient
time
,
for
he
which
giueth
not
,
when
by
his
gift
he
may
doe
good
to
the
distressed
partie
,
vpon
whom
he
purposeth
to
extend
his
bountie
,
cannot
at
any
other
time
benefit
and
pleasure
him
,
as
he
intendeth
by
his
gift
to
doe
.
Fiftly
that
(
though
vpon
good
desert
)
yet
wee
giue
not
so
much
,
that
by
the
large
extent
of
our
liberalitie
our
owne
families
be
wronged
and
doe
want
,
for
hee
who
is
not
carefull
of
those
whom
God
hath
committed
to
his
charge
,
is
worse
then
an
infidell
,
and
hath
denied
the
faith
.
Sixtly
,
that
we
do
not
giue
in
hope
to
receiue
againe
for
it
is
a
more
blessed
thing
to
giue
then
to
take
.
Seuenthly
,
that
we
giue
with
a
readie
and
with
a
willing
minde
,
for
Hilarem
datorem
amat
Deus
.
God
himselfe
is
well
pleased
with
a
cheerefull
giuer
.
And
lastly
,
that
we
giue
not
any
thing
to
,
and
for
a
wicked
end
and
purpose
.
Finis
enim
beat
exitum
,
the
end
of
our
liberalitie
must
be
honest
,
for
otherwise
we
cannot
be
truely
liberall
.
Now
as
euery
one
that
worketh
vpon
timber
is
not
a
cunning
and
a
skilfull
Carpenter
,
so
euery
man
or
woman
that
giueth
gifts
is
not
rightly
and
indeede
liberall
,
for
if
his
gift
be
not
approued
and
warranted
by
all
these
former
obseruations
,
then
it
is
not
the
effect
,
or
the
fruit
of
liberalitie
,
but
of
prodigalitie
,
and
it
is
rather
disgraceful
then
(
in
any
sort
)
praisefull
or
commendable
to
the
giuer
.
And
we
must
know
that
liberalitie
is
attended
with
two
extreames
,
that
is
to
say
,
Prodigalitie
exerciseth
her selfe
about
superfluous
expences
and
needelesse
gifts
,
The
former
of
these
two
is
in
excesse
,
and
the
latter
of
them
is
in
defect
,
the
former
hath
a
faire
shew
of
virtue
,
but
the
other
hath
none
at
all
.
Of
prodigalitie
it
shall
not
be
needefull
to
discourse
further
,
or
to
dilate
more
,
for
(
in
a
word
)
he
is
not
truely
liberall
,
but
riotous
and
prodigall
,
who
performeth
not
all
those
former
recited
requisits
in
giuing
.
But
of
Couetousnesse
some
what
shall
be
spoken
,
A
couetous
man
shutteth
his
eyes
against
all
others
,
and
openeth
them
onely
to
himselfe
.
His
hands
are
alwaies
fast
,
when
they
should
bee
stretched
foorth
to
giue
bountifully
vnto
other
men
.
He
doth
al
things
for
his
owne
commoditie
and
gaine
,
and
nothing
,
by
which
he
may
be
beneficiall
to
his
friend
.
He
leaueth
no
stone
vnremoued
,
if
by
his
trauell
,
and
by
his
toile
he
may
augment
and
encrease
his
store
.
All
is
fish
that
commeth
into
his
net
,
and
he
careth
little
,
by
what
meanes
his
substance
is
enlarged
,
so
that
his
estate
be
aduanced
thereby
.
A
couetous
man
is
neuer
satisfied
,
nay
hee
is
alwaies
needie
,
and
his
thirst
after
riches
is
neuer
quenched
,
he
supplieth
not
his
owne
neede
with
those
things
which
he
possesseth
,
but
as
in
the
extremitie
of
laughter
there
are
some
teares
,
so
in
a
couetous
mans
greatest
store
and
plentie
,
there
is
scarcitie
and
want
:
Nam
auaro
tam
deest
quod
habet
,
quam
quod
non
.
A
couetous
man
wanteth
aswel
that
which
he
hath
,
as
that
which
he
hath
not
,
he
entertaineth
none
but
such
as
doe
bring
him
gaine
and
profit
,
commending
the
poets
opinion
,
when
in
a
couetous
mans
behalfe
he
saith
thus
.
Si
nihil
attuler
is
,
ibis
Homere
foras
.
If
emptie
handed
thou
appeare
,
No
welcome
guest
thou
canst
be
here
.
His
labour
to
gather
wealth
and
riches
is
restlesse
,
his
care
to
keepe
them
is
boundlesse
,
and
his
sorrow
(
if
hee
chance
to
loose
them
)
is
endlesse
.
If
any
thing
be
taken
from
him
,
he
thinkes
he
hath
lost
his
soule
,
and
if
any
thing
be
giuen
to
him
,
he
prizeth
it
at
a
greater
value
then
his
life
.
If
he
be
ouer-loaden
with
siluer
and
with
gold
,
he
saieth
his
burden
is
too
too
light
.
And
though
nature
be
(
of
her
owne
disposition
)
contented
with
a
little
,
yet
a
couetous
man
imagineth
that
he
can
neuer
haue
enough
.
Nunquám
satiatur
auarus
.
The
more
that
he
hath
,
the
more
he
still
desireth
,
his
eyes
are
neuer
satisfied
,
his
hands
are
neuer
filled
,
his
hart
is
neuer
contented
with
the
too
much
aboundance
of
his
wealth
,
a
couetous
man
is
compassed
round
about
as
a
ship
is
oftentimes
with
craggie
rockes
,
and
at
length
he
is
dashed
against
them
to
his
destruction
,
as
she
is
against
those
to
her
vtter
ruine
.
And
like
as
the
moone
,
by
the
interposition
of
the
earth
betwixt
her
and
the
Sunne
,
suffereth
an
Eclipse
,
so
a
man
(
when
couetousnesse
intrudeth
betwixt
his
God
and
him
)
is
depriued
of
his
heauenly
grace
and
is
dead
to
all
good
workes
.
For
like
as
a
sponge
licketh
and
drinketh
vp
much
liquor
,
but
giueth
none
forth
againe
,
except
it
be
strongly
pressed
&
brused
:
so
a
couetous
man
heapeth
vp
much
riches
and
great
treasure
,
but
departeth
not
with
any
to
supplie
and
to
relieue
the
distressed
necessities
of
such
as
want
,
and
doe
stand
in
neede
,
vntill
that
by
death
it
be
wrung
and
wrested
out
of
his
fist
.
And
like
as
a
goose
wil
onely
disclose
her
owne
egges
,
and
not
those
which
are
laied
by
other
birdes
:
so
a
couetous
man
will
not
doe
any
good
but
onely
to
,
and
for
himselfe
.
Pliny
writeth
of
a
kinde
of
Eagle
,
who
(
hauing
one
clawfoote
and
the
other
flat
)
is
armed
and
prouided
,
Bercho
.
Reduct
Moral.
178.
and
vseth
to
take
her
pray
both
vpon
the
water
,
and
vpon
the
land
also
.
Such
a
deuouring
Eagle
is
a
couetous
man
,
who
(
both
by
land
,
and
by
sea
,
by
good
meanes
and
by
bad
,
by
right
and
by
wrong
)
scrapeth
and
scratcheth
wealth
and
riches
together
,
and
powreth
it
by
heapes
into
his
owne
bosome
,
though
in
so
doing
,
he
doe
robbe
,
spoile
,
and
vndoe
others
.
Scipio
Affricanus
was
so
couetous
,
that
to
encrease
his
wealth
he
robbed
Churches
,
Temples
,
Statues
and
the
rich
sepulchers
of
the
dead
.
And
Arthipertus
king
of
the
Lombards
flying
from
Asprandus
(
his
enemie
)
was
so
heauily
loaden
with
gold
,
Pontanus
in
his
Booke
of
liberalitie
,
Theat.
Mundi
.
98.
maketh
mention
of
a
Cardinall
named
Angelot
,
who
was
so
basely
wretched
and
couetous
,
that
almost
euery
night
(
when
his
bed
should
haue
contained
him
)
hee
vsed
(
in
the
darkenes
of
the
same
)
to
goe
secretly
into
his
owne
stable
,
and
to
steale
away
from
his
owne
horses
,
such
prouender
as
by
his
horseman
was
giuen
to
them
,
by
meanes
whereof
his
horses
became
feeble
,
faint
,
and
very
leane
,
whereat
the
horseman
much
maruaeled
,
because
hee
supposed
their
allowance
to
bee
liberall
and
large
,
and
fitting
to
haue
made
them
fat
,
wherefore
he
watched
one
night
priuily
in
the
stable
,
to
make
a
triall
whether
any
theese
did
there
practise
his
skill
or
no
,
and
at
length
the
Cardinall
(
according
to
his
manner
and
custome
)
came
in
at
his
owne
secret
dore
,
and
performed
his
nightly
taske
,
in
taking
his
horses
allowance
from
them
,
but
the
horseman
(
perceiuing
that
a
theefe
was
there
,
and
not
knowing
who
it
was
)
with
a
stiffe
and
strong
cudgel
so
guirded
,
and
laced
the
backe
and
shoulders
of
his
couetous
master
,
that
in
the
end
(
to
free
himselfe
from
that
vnexpected
entertainement
)
he
was
enforced
to
confesse
his
fault
,
and
very
shamefully
to
bewray
himselfe
.
Such
and
so
vile
and
base
is
the
wretched
nature
of
a
couetous
man
,
that
it
maketh
him
to
forget
himselfe
,
and
to
commit
such
things
as
are
vnseemely
and
vile
,
any
it
maketh
him
to
doe
any
thing
,
bee
it
neuer
so
vncharitable
,
and
bee
it
neuer
so
wicked
and
vngodly
.
Therefore
(
My
sonne
)
though
the
weakenesse
of
your
thinne
purse
will
not
suffer
you
to
be
liberall
,
yet
let
your
generous
and
free
nature
teach
you
to
hate
and
detest
couetousnesse
,
because
she
will
striue
to
alienate
your
affections
from
virtue
,
as
an
harlot
doth
the
best
loue
of
a
woman
from
her
husband
.
The
next
thing
which
you
must
principally
,
First
of
all
,
the
expence
and
losse
of
time
,
which
(
indeede
)
I
may
truly
terme
to
be
lost
,
because
no
time
can
(
almost
)
be
worse
spent
,
Fugit
irreuocabile
Tempus
,
time
which
is
past
,
and
gone
away
,
cannot
(
with
millions
of
golde
and
of
siluer
)
bee
recalled
to
our
presence
,
no
,
not
with
the
price
of
a
whole
world
.
It
is
commonly
said
,
that
Tempus
est
edax
rerum
,
time
is
the
consumer
and
the
deuourer
of
all
thinges
.
But
a
busie
gamester
falsifieth
this
position
,
for
by
his
vnthriftienesse
,
hee
is
the
deuourer
of
time
it selfe
.
Another
mischiefe
,
which
gaming
doth
produce
,
is
an
encreasing
of
a
greedy
desire
,
in
such
a
gamester
,
not
to
recreate
and
to
refresh
,
but
to
tire
&
wearie
out
himselfe
,
with
the
continuall
vse
of
that
vaine
exercise
and
sport
,
euery
minute
of
time
,
so
being
spent
,
encreasing
in
him
a
greater
delight
,
and
a
more
longing
appetite
to
spend
more
and
more
time
therein
,
as
men
diseased
with
the
dropsie
,
by
drinking
much
,
doe
augment
their
desire
to
drinke
,
and
to
drinke
againe
.
Another
mischiefe
proceeding
from
playing
at
dice
,
and
at
cardes
,
is
couetousnesse
,
which
animateth
a
gamester
,
greedily
to
desire
that
mony
which
rightfully
doth
belong
vnto
another
man
,
not
contenting
himselfe
with
the
sweete
enioyment
of
his
owne
;
and
this
kinde
of
couetousnesse
exceedeth
,
and
is
much
worse
then
briberie
,
extortion
,
and
vsurie
,
for
these
three
doe
offer
,
or
doe
giue
to
him
that
paieth
,
some
kinde
of
recompence
for
his
monie
(
either
in
shew
or
in
substance
)
but
he
that
gaineth
another
mans
coine
by
play
,
affordeth
him
no
amendes
nor
valuable
consideration
for
the
same
,
but
rather
(
in
some
sort
,
like
to
a
cunning
and
to
a
craftie
theefe
)
he
robbeth
his
friend
(
by
a
deceitfull
skill
without
violence
)
of
his
monie
,
which
might
supplie
his
wants
,
and
do
both
himselfe
and
others
good
.
The
next
mischiefe
which
is
begotten
by
gaming
and
playing
at
cardes
,
and
at
dice
,
is
discontentment
and
disquietnesse
of
minde
,
for
he
who
looseth
his
monie
,
forthwith
grudgeth
at
,
and
condemneth
his
vnaduised
folly
,
adiudging
himselfe
to
be
worse
then
a
foole
,
because
he
might
haue
kept
his
monie
if
hee
had
beene
wise
.
And
from
this
difcontentment
,
and
from
this
disquietnesse
of
minde
,
ariseth
want
of
sleepe
,
contempt
of
honest
mirth
or
carelesnesse
to
conuerse
with
honest
companie
,
a
melancholie
disposition
which
hatcheth
,
and
fostereth
bad
conceits
and
many
more
inconueniences
,
besides
which
my selfe
(
not
being
such
a
gamester
)
cannot
(
for
want
of
euill
experience
)
repeate
and
name
.
The
next
mischiefe
which
springeth
from
gaming
,
is
a
sullen
and
a
secret
murmuring
,
which
he
that
looseth
doth
inwardly
conceaue
against
his
cogamester
(
yea
though
he
be
his
welwilling
&
his
familiar
frend
)
weakning
thereby
his
loue
towards
him
,
and
scarsly
reputing
him
to
be
such
a
one
as
he
is
indeede
.
Because
in
gaining
from
him
his
monie
,
he
leaueth
him
(
sometimes
)
penilesse
,
and
subiect
vnto
many
wants
,
which
(
in
truth
)
he
should
not
do
.
Againe
,
euill
fortune
in
gaming
,
maketh
most
men
(
vsing
it
)
to
be
impatient
,
yea
(
in
many
men
)
it
breedeth
a
kind
of
frenzie
and
madnesse
,
which
transporteth
them
into
a
blasphemous
kinde
of
swearing
,
whereby
the
cares
of
good-men
are
displeased
,
and
Gods
hands
are
stretched
forth
to
punish
and
to
correct
(
with
great
seueritie
)
such
as
(
so
grossely
doe
offend
.
Neither
must
we
shew
our selues
weake
and
vnwise
,
if
aduerse
fortune
in
gaming
doe
tempt
vs
vnto
anger
,
by
blaming
and
reprouing
the
dice
,
or
cardes
,
and
threatning
to
cast
them
into
the
fire
,
as
if
they
knew
in
what
sort
we
were
wronged
,
for
if
we
will
repute
and
accompt
him
to
be
ouer
angrie
,
who
looking
in
a
true
iudging
glasse
,
with
a
confidence
&
an
assured
hope
to
see
therein
a
faire
visage
of
his
owne
,
and
perceiuing
it
to
be
fowle
or
euill
fauored
,
will
therefore
breake
the
glasse
,
imputing
it
to
be
the
author
and
the
occasion
of
his
deformitie
or
fowlenesse
,
when
as
(
indeede
)
the
blemish
is
in
his
face
it selfe
,
then
must
wee
needes
thinke
him
to
want
a
great
measure
of
true
discretion
,
who
(
if
at
play
he
loose
his
monie
)
will
condemne
the
dice
or
cardes
,
and
threaten
their
ruine
,
whenas
(
indeede
)
the
dammage
which
he
receiueth
is
onely
occasioned
by
his
owne
folly
,
and
not
in
them
.
Seeing
then
that
so
many
inconueniences
,
My
sonne
)
if
you
vse
it
at
all
,
then
vse
it
but
for
a
short
time
,
and
very
sildome
,
and
for
little
monie
,
onely
to
recreate
your
wearied
spirits
,
or
for
honest
companie
sake
,
without
a
greedie
desire
to
gaine
by
it
.
But
for
your
better
and
more
gentlemanlike
sporting
and
recreatoin
,
I
will
(
vpon
mine
owne
experience
)
commend
vnto
you
(
aboue
other
exercises
)
dauncing
and
vauting
,
I
like
not
that
dauncing
which
maketh
a
man
either
lasciuious
or
proude
,
My
sonne
)
you
list
for
your
recreation
,
and
for
your
exercise
to
intertaine
these
two
delightfull
and
pleasing
qualities
,
I
doe
aduise
and
counsell
you
,
that
in
the
practise
of
them
you
hold
a
discreete
moderation
,
and
a
meane
,
least
that
too
much
violence
in
the
performance
of
them
,
doe
make
those
sports
irkesome
,
which
should
delight
you
;
and
disable
your
bodie
(
by
the
wearinesse
of
your
limmes
,
and
by
the
stifnesse
of
your
ioints
)
to
act
them
as
you
should
.
Thus
leauing
you
to
these
as
vnto
your
best
and
cheefest
bodily
exercises
(
if
they
bee
with
sobrietie
,
For
your
tongue
is
the
messenger
of
your
minde
,
and
of
the
aboundance
of
your
heart
your
mouth
speaketh
,
whether
it
be
good
or
bad
,
a
good
man
is
better
knowne
by
his
talke
,
then
good
wine
is
by
the
Iuy-bush
.
The
tongue
of
a
Marchant
speaketh
of
his
commodities
,
of
his
aduentures
,
and
of
his
losse
,
or
of
his
gaine
.
The
tongue
of
the
Phisition
,
speaketh
of
the
natures
of
herbes
,
of
plants
,
of
stones
,
and
of
other
creatures
,
and
of
the
diseases
,
the
griefes
the
recoueries
,
relapses
,
and
deaths
of
his
cheefest
patients
.
The
tongue
of
the
lawyer
maketh
mention
of
his
cases
,
his
Quaeres
,
his
demurres
,
his
issues
ioyned
,
his
iudgements
,
and
of
his
clients
.
The
tongue
of
a
Souldiour
,
boasteth
of
his
skarres
of
his
woundes
,
of
his
maimings
,
and
of
such
strong
encounters
as
he
hath
had
,
and
as
the
tongue
of
these
,
and
of
such
like
doe
exercise
themselues
in
making
mention
of
things
which
are
most
incident
and
proper
to
their
honest
professions
,
arts
,
and
sciences
.
So
the
tongue
of
an
avaritious
&
of
a
couetous
man
is
neuer
wearied
whilst
it
singeth
descant
vpon
his
monie
.
The
tongue
of
a
prodigall
man
is
bragging
of
his
riotous
excesse
,
and
of
his
ouermuch
lauishnesse
and
spending
.
The
tongue
of
an
amorous
wanton
vainely
speaketh
of
his
minions
and
of
his
drabs
,
and
finally
euery
mans
tongue
beateth
vpon
the
anuill
of
his
owne
passions
.
And
forgeth
such
formes
and
such
shapes
as
are
contriued
in
his
owne
braine
.
The
tongue
is
one
of
the
least
members
in
the
bodie
,
yet
if
she
bee
not
restrained
and
gouerned
by
wisedome
and
by
good
discretion
,
she
will
make
a
man
captiue
and
slauish
to
the
greatest
woe
,
and
like
as
the
helme
of
a
ship
being
turned
the
wrong
way
,
carrieth
her
quite
a
way
,
and
dasheth
her
ribs
against
the
rockes
,
so
the
tongue
of
a
man
(
if
it
speake
euill
things
)
transporteth
the
whole
man
vnto
many
mischiefes
,
and
bringeth
him
quickly
vnto
ruine
and
destruction
.
Therefore
to
the
end
that
your
speech
,
your
talke
,
your
communication
,
may
be
graue
,
and
sauour
of
wisedome
and
of
discretion
,
you
must
(
in
speaking
)
be
carefull
and
well
aduised
to
obserue
these
rules
and
instructions
which
doe
follow
.
First
that
your
speech
be
not
lasciuious
,
For
when
a
man
doth
actually
transgresse
against
chastitie
and
honestie
,
he
hath
few
or
no
witnesses
of
his
sinne
but
he
that
talketh
loosely
and
with
a
wanton
tongue
,
refuseth
no
companie
,
but
maketh
all
such
as
are
present
partakers
of
the
iniquitie
,
and
of
the
beastly
defilements
of
his
polluted
tongue
.
As
a
Traitor
conspireth
the
ouerthrow
&
the
destruction
of
his
Lord
and
soueraigne
,
so
a
wanton
and
a
lasciuious
tongue
subuerteth
and
vndermineth
the
fame
,
the
honor
,
and
the
reputation
of
his
maister
.
Your
talke
therefore
must
be
sober
,
modest
and
cleanely
,
seasoned
with
wisedome
,
and
with
temperance
,
if
you
doe
effectually
desire
to
be
,
and
to
be
deemed
and
reputed
for
an
honest
man
.
Secondly
,
in
your
talke
you
must
be
moderate
and
sparing
,
not
babling
to
others
all
that
you
heare
or
know
,
in
which
rule
nature
her selfe
seemeth
to
instruct
you
,
because
she
hath
giuen
you
two
eares
,
and
two
eyes
,
and
but
one
mouth
,
signifying
thereby
,
that
you
ought
not
to
speake
all
that
you
doe
heare
and
see
.
For
as
a
foole
is
discouered
by
his
ouermuch
laughter
,
so
an
vnwise
man
is
reuealed
by
the
ouerflowing
of
his
tongue
,
the
tongue
of
a
common
speaker
oftentimes
breedeth
much
offence
.
Nam
minùs
nocet
pedum
,
quàm
Lin
quae
lapsus
:
By
the
sliding
and
slipping
of
your
foote
,
you
receiue
not
so
much
harme
,
as
you
doe
by
the
lauishnes
of
your
busie
and
vnmastered
tongue
.
The
volubilitie
of
a
smooth
tongue
is
nothing
profitable
,
nor
pleasing
if
it
bee
not
circumscribed
within
the
boundes
,
and
within
the
limits
of
temperance
and
moderation
.
A
wise
man
delighteth
not
in
speech
which
is
extended
into
a
prolixe
and
needlesse
length
,
comprising
little
matter
and
little
substance
.
A
roling
and
a
tumbling
stone
neuer
gathereth
any
mosse
,
neither
doth
a
tatling
tongue
purchase
reputation
or
merit
deserued
praise
.
In
Multiloquio
non
deest
peccatum
,
The
tongue
of
an
idle
babler
is
like
vnto
a
sickmans
pulse
,
which
alwaies
beateth
,
but
euer
out
of
order
,
it
is
also
like
vnto
the
braying
of
an
Asse
,
which
maketh
an
imperfect
sound
without
knowledge
or
instruction
.
The
third
thing
which
in
speaking
must
be
obserued
,
is
,
that
you
be
well
aduised
before
you
speake
.
For
oftentimes
many
mens
tongues
doe
ouer-runne
and
outstrippe
their
wits
.
Bias
the
philosopher
held
it
for
an
in
fallible
rule
of
reason
,
that
speaking
rashly
without
premeditation
or
aduise
was
a
branch
of
madnesse
.
And
Xenophon
said
,
that
it
had
repented
him
oftentimes
that
hee
had
spoken
,
but
was
neuer
sorrie
for
his
silence
,
you
must
make
a
dore
,
And
if
it
bee
a
good
point
of
discretion
to
looke
before
we
leape
,
Not
Hist.
Libro
.
11.
it
is
an
argument
of
greater
wisdome
for
you
to
be
well
aduised
before
you
speake
.
Pliny
noteth
well
,
that
it
is
long
ere
those
children
can
goe
,
that
can
speakk
quickly
,
whereupon
Berchorius
doth
well
inferre
,
that
such
as
are
hastie
and
vnaduised
in
their
speaking
,
For
if
your
speech
be
not
applied
and
fitted
vnto
those
foure
necessarie
,
and
incidentall
circumstances
,
it
will
soone
discouer
your
weaknesse
and
your
folly
;
to
know
when
to
speake
,
and
when
to
be
silent
is
great
wisedome
,
and
if
you
desire
to
liue
a
peaceable
and
a
quiet
life
,
you
must
see
much
&
heare
much
,
but
not
speake
much
,
for
little
said
is
soone
amended
,
&
words
vainely
spoken
can
neuer
be
recalled
&
vnsaid
,
it
is
an
absurd
folly
for
a
man
to
speake
foolishly
,
and
then
by
way
of
sorrow
and
of
repenrance
to
excuse
it
with
a
Non
putaram
,
or
had
I
wist
.
The
fourth
thing
which
in
speaking
must
bee
regarded
,
is
that
you
slander
not
another
with
your
tongue
,
for
the
tongue
of
a
slanderer
is
sharper
then
a
sword
,
and
Mantuan
saieth
,
that
it
is
,
In
Ecclesiasticus
you
may
reade
,
that
euill
tongues
haue
disquieted
many
,
troden
downe
great
Citties
,
And
Salomon
saith
,
that
hee
who
inuenteth
slanders
,
What
is
deerer
to
a
man
then
his
fame
,
his
honest
reputation
,
and
his
good
name
,
nothing
besides
his
soule
,
For
he
who
dieth
and
leaueth
behind
him
an
honest
and
a
good
report
,
Ioseph
.
de
Antiqu.
Iud.
156.
in
regard
of
his
manifold
and
commendable
virtues
,
leaueth
an
honorable
posterity
to
continue
his
memoriall
,
and
his
name
vnto
many
ages
that
shall
succeede
.
A
good
name
is
better
then
a
good
omtment
,
There
is
no
greater
theft
then
to
rob
a
man
of
his
good
fame
.
Qua
semel
amissa
,
postea
nullus
erit
.
Which
being
lost
by
foolish
slandrous
meane
,
Flies
quite
away
,
and
comes
not
back
againe
.
Finally
as
one
mad-dog
,
biting
another
dog
,
maketh
him
that
is
bitten
mad
too
.
So
a
slanderer
(
in
his
mad
folly
skandalizing
another
mans
name
and
good
report
,
maketh
him
angry
,
discontented
and
furious
,
and
is
the
occasion
of
great
discord
,
and
vnquietnes
among
men
.
Fiftly
in
speaking
,
you
must
be
warie
that
you
be
no
tale-bearer
,
for
such
tatlers
and
such
busie-bodies
doe
blow
and
kindle
the
coles
of
strife
,
The
wordes
of
a
tale-bearer
are
as
flattering
,
they
goe
downe
into
the
bowels
of
the
belly
(
that
is
they
doe
goe
deepe
,
or
doe
pierce
vnto
the
quick
,
and
like
as
a
little
flaw
kindleth
such
a
fire
as
a
great
winde
cannot
put
out
,
so
a
foolish
tale-bearer
,
by
his
folly
raiseth
many
troubles
which
are
not
againe
pacified
,
and
reconciled
by
the
mediation
and
helpe
of
many
frends
.
Let
vs
therefore
wisely
consider
,
that
as
fire
is
quenched
when
the
wood
faileth
,
so
without
a
tale-bearer
strife
ceaseth
,
and
peace
continueth
in
a
louely
consort
,
and
harmony
among
frends
.
The
sixt
obseruation
in
speaking
is
,
that
in
your
talke
you
do
auoid
foolish
iesting
&
peeuish
scoffing
at
other
men
:
But
a
scorner
is
an
abomination
vnto
men
,
yea
iudgements
are
prepared
for
such
a
one
,
he
is
therefore
to
be
cast
out
,
that
strife
and
contention
and
reproach
may
haue
an
end
.
The
seuenth
rule
in
speaking
is
,
that
you
speake
the
trueth
from
your
hart
,
for
lying
lips
are
an
abhomination
to
the
Lord
,
but
they
that
deale
truely
are
his
delight
.
Therfore
you
must
buy
truth
,
&
hauing
bought
her
,
you
must
not
sell
her
againe
,
no
not
for
any
gaine
.
The
lips
of
truth
shall
bee
stable
for
euer
,
but
a
lying
tongue
varyeth
incontinently
:
he
who
vseth
to
lie
,
is
seldome
or
neuer
credited
and
beleeued
,
no
,
though
sometimes
he
speake
truely
,
but
he
who
speaketh
the
trueth
winneth
much
credit
.
Truth
is
fairer
and
more
amiable
then
Helena
of
Greece
was
,
she
cannot
be
too
dearely
bought
,
if
she
be
bought
for
any
price
.
She
is
beautifull
within
,
and
her
outward
apparell
is
made
of
needleworke
,
she
is
without
spot
or
blemish
,
and
her
fame
reacheth
vnto
the
cloudes
,
without
her
there
can
be
no
frendship
among
priuate
men
,
nor
any
ciuill
commerce
among
neighbours
,
no
leagues
among
princes
,
nor
any
support
of
a
kingdome
or
common
wealth
.
She
is
victorious
in
al
her
warres
,
and
in
times
of
peace
she
ruleth
and
raigneth
as
an
imperious
Queene
that
is
sustained
and
held
vp
with
prosperitie
and
with
honor
.
Though
she
haue
many
enemies
,
yet
she
careth
not
for
their
malice
,
nor
for
their
displeasure
,
but
she
breaketh
their
arrowes
and
their
darts
in
sunder
,
so
that
they
are
vnable
to
doe
her
any
harme
.
Opprimi
potest
,
non
deprimi
,
Potest
periclitari
,
non
perire
,
Impugnari
potest
,
sed
non
expugnari
veritas
.
Truth
may
be
oppressed
,
but
she
cannot
be
quite
pressed
downe
,
she
may
be
indangered
,
but
she
cannot
perish
,
and
she
may
be
assaulted
,
but
she
can
neuer
be
surprized
.
She
is
not
made
splendent
by
crastie
and
by
cunning
speaking
,
but
by
sinceritie
and
by
plainenes
she
is
made
noble
,
she
animateth
a
man
to
be
confident
as
a
Lyon
in
all
dangers
and
misfotunes
,
and
she
departeth
not
from
him
,
when
all
his
other
frends
doe
forsake
and
leaue
him
,
she
disperseth
the
thicke
cloudes
of
subtill
plots
and
deuises
,
and
she
prepareth
the
way
to
a
right
iudgement
.
You
must
(
therefore
)
seeke
her
without
ceasing
,
or
weatinesse
,
vntill
you
haue
found
her
,
and
hauing
found
her
,
you
must
dwell
with
her
,
for
her
lips
drop
sweetnes
,
and
her
instructions
doe
teach
wisedome
.
Many
other
things
(
My
sonne
)
as
well
as
these
must
be
obserued
in
speaking
,
which
I
will
onely
touch
and
point
at
,
without
any
amplification
,
or
discoursing
vpon
them
,
least
that
in
framing
of
a
tedious
description
or
method
for
speaking
well
,
I
my selfe
may
be
iustly
taxed
for
speaking
ill
,
by
speaking
ouermuch
.
Briefly
therefore
I
doe
exhort
you
,
that
in
speaking
you
doe
not
cauill
nor
contend
eagerly
about
the
truth
,
but
modestly
with
temper
and
with
substance
,
least
you
chance
to
loose
her
,
whilst
vainely
you
dispute
and
striue
about
her
.
Next
that
you
argue
not
,
nor
do
maintaine
talke
&
conference
against
the
truth
,
but
in
matters
which
are
indifferent
,
and
onely
for
disputations
sake
,
and
the
better
to
make
triall
of
the
truth
,
wherein
I
wish
you
not
to
be
violent
,
nor
ouer
long
.
Next
that
you
put
not
your
familiar
,
or
your
common
friend
to
an
open
foile
,
to
his
reproach
or
disgrace
in
the
presence
of
other
hearers
,
when
in
disputing
you
may
(
perhaps
)
haue
the
vpper
hand
.
Next
that
in
your
communication
with
other
men
you
be
not
peremptorie
,
nor
idlie
wedded
to
your
owne
conceits
and
will
,
thinking
your
owne
opinion
to
be
more-found
,
and
profound
then
other
mens
.
Next
that
you
make
not
any
answere
before
you
haue
heard
and
considered
of
the
proposition
,
obiection
or
question
,
for
he
that
doth
otherwise
,
committeth
folly
,
and
publisheth
his
owne
shame
.
Next
that
in
cases
materiall
&
of
substance
,
you
speake
as
you
thinke
,
without
pride
,
enuie
,
equiuocation
,
mentall
reseruation
,
dissimulation
,
lying
or
such
like
.
Next
that
you
speake
not
any
euil
of
such
as
are
absent
,
nor
of
the
dead
,
but
rather
wisely
make
choise
,
that
you
be
silent
,
if
you
cannot
truely
vtter
any
good
of
them
.
Next
that
you
be
not
silent
,
where
and
when
your
speaking
may
either
profit
or
pleasure
another
man
,
and
likewise
that
you
speake
not
at
all
,
when
by
speaking
you
may
doe
harme
.
Next
that
you
speake
not
stifly
,
or
too
earnestly
in
matters
either
trisling
or
absurd
.
Next
that
in
your
speaking
,
you
doe
neither
discouer
your
owne
,
nor
your
friends
counsell
,
which
may
turne
either
him
or
your selfe
to
losse
,
reproofe
or
shame
.
Next
that
you
speake
little
or
nothing
at
all
,
in
the
presence
of
fooles
,
captious
persons
,
tale
bearers
,
and
of
such
as
vse
to
slander
.
Next
that
your
speech
be
not
interrupted
with
anger
,
for
anger
peruerteth
the
minde
,
and
oftentimes
disableth
the
speaker
to
finish
that
which
he
hath
well
begunne
.
And
last
of
all
,
that
you
reproue
not
in
another
man
,
such
defects
,
faults
or
offences
,
as
your selfe
are
guiltie
of
,
Nam
turpe
est
Doctori
,
cum
culpa
redarguit
ipsum
.
These
rules
and
these
directions
(
My
sonne
)
if
you
doe
carefully
obserue
in
speaking
,
your
speech
and
your
communication
wil
be
seasoned
with
wisedome
and
with
discretion
,
and
by
meanes
thereof
you
shall
purchase
grace
and
fauor
,
and
reputation
,
with
those
,
vnto
whom
,
or
with
whom
you
speake
,
and
now
hauing
thus
informed
you
,
touching
the
ordering
,
and
well
disposing
of
your
speech
and
talke
,
it
will
be
as
necessarie
,
that
you
be
also
instructed
and
directed
in
the
manner
of
your
proceedings
,
in
such
affaires
,
and
busines
as
you
take
in
hand
,
wherein
you
must
principally
,
and
aboue
others
,
obserue
these
rules
.
First
,
Nam
sat
citó
,
si
sat
bene
,
things
are
soone
enough
done
,
if
they
bee
well
enough
done
.
Secondly
,
And
last
of
all
,
that
in
doing
you
take
the
aduise
,
and
counsell
of
other
men
,
to
supply
your
owne
defects
,
or
to
strengthen
your
owne
iudgement
,
Plus
enim
vident
oculi
,
quam
oculus
,
and
make
not
more
hast
then
good
speede
,
for
want
of
such
aduice
:
Canis
enim
festinans
caecos
parit
Catulos
,
hast
makes
waste
.
It
is
not
somuch
the
part
of
a
wise-man
to
put
in
practize
and
execution
,
He
is
but
a
foolish
man
,
who
will
not
first
thinke
how
to
come
out
of
the
riuer
againe
before
hee
enter
into
it
,
mischiefes
and
dangers
are
preuented
with
more
facility
,
then
they
are
shaken
off
,
when
they
are
hapned
.
Rash
beginnings
haue
(
for
the
most
part
)
vnfortunate
ends
:
to
gather
fruit
before
it
be
ripe
,
argueth
the
want
both
of
skill
and
of
discretion
.
In
phisicke
nothing
is
more
dangerous
then
the
administring
of
suddaine
and
of
hastie
medicines
.
A
wise
marriner
will
not
rashly
lanch
into
the
deepe
,
but
hee
will
first
be
perswaded
of
a
successefull
winde
.
For
like
as
a
prodigall
man
begins
to
spare
too
late
,
after
he
hath
vnthriftily
diued
into
the
bottom
of
his
exhausted
&
peniles
purse
,
so
he
that
hath
ouer
hastily
vndertaken
a
busines
,
which
(
for
want
of
more
aduise
and
good
deliberation
)
sorteth
not
to
a
faire
,
and
to
an
expected
end
,
repenteth
too
too
late
,
and
cannot
(
at
his
owne
pleasure
,
and
when
himselfe
is
disposed
)
repaire
and
amend
that
which
foolishly
and
improuidently
he
hath
done
amisse
.
A
wise
man
(
in
all
his
negotiations
and
affaires
)
must
be
busied
vpon
premeditation
&
good
aduise
,
for
it
skilleth
not
whether
he
doe
many
things
or
no
,
if
he
doe
a
few
things
substantially
and
well
.
One
taske
wil
be
soone
enough
performed
,
if
with
mature
aduise
,
and
sound
deliberation
it
be
ended
.
Wee
doe
vse
to
commend
that
raine
,
which
(
falling
moderately
)
wasteth
not
nor
washeth
quite
away
,
by
too
much
violence
,
where
it
should
onely
mollifie
and
make
fruitfull
,
by
soft
and
by
gentle
dropping
.
A
wise
man
before
he
goeth
out
of
his
house
knoweth
what
he
intendeth
to
doe
,
when
hee
is
abroade
,
and
being
returned
home
,
he
considereth
of
that
which
hee
hath
done
.
Agrippa
counselled
the
Iewes
that
they
should
not
obstinately
resist
the
rage
&
furie
of
the
Romans
,
And
Scipio
Affricanus
wan
Carthage
,
more
by
deliberation
,
and
lingring
delaies
,
then
by
violence
,
or
with
hast
.
Now
therefore
(
My
sonne
)
if
your
owne
discretion
cannot
manage
a
businesse
of
more
then
ordinarie
consequent
and
moment
.
Aduise
and
counsell
helpeth
the
defects
and
the
impediments
of
nature
,
For
it
is
a
rare
thing
for
a
man
,
by
his
owne
onely
indeuours
to
waxe
wise
,
nay
without
instruction
and
direction
,
a
man
cannot
informe
himselfe
of
those
things
which
are
difficult
and
hard
.
Hence
it
was
that
Xenophon
the
Philosopher
said
,
that
a
wife
man
must
haue
many
eares
,
and
many
eyes
,
for
that
he
ought
to
heare
and
to
see
more
with
the
eyes
and
with
the
eares
of
other
men
,
then
with
his
owne
.
By
counsell
,
men
,
houses
,
citties
,
prouinces
,
countries
,
kingdomes
,
and
empires
are
established
,
sustained
and
preserued
.
To
conclude
this
matter
,
let
nothing
bee
done
or
attempted
rashly
,
but
by
good
deliberation
with
your selfe
,
or
with
the
aduise
&
counsell
of
other
men
(
if
your
owne
experience
and
skill
doe
not
enable
you
of
your selfe
to
performe
them
,
wisely
as
you
ought
.
My
sonne
,
concerning
your
apparell
,
and
your
diet
,
I
will
say
nothing
,
And
as
for
the
choosing
and
practizing
of
your
common
exercises
,
Balthazer
Castilion
,
who
by
his
choise
precepts
,
hath
cast
young
gentlemen
into
a
fairer
moulde
then
their
fathers
did
.
And
now
seeing
that
this
my
discourse
hath
accomplished
her
intended
viage
,
and
hath
finished
her
race
and
iourney
,
I
doe
most
humbly
pray
and
beseech
my
most
gracious
and
euerliuing
God
,
so
to
blesse
and
prosper
you
(
My
sonne
)
that
by
traueling
in
these
my
labors
,
you
may
the
better
,
and
the
more
happily
(
in
this
life
)
attain
to
the
period
and
height
of
vertue
,
and
of
true
godlinesse
,
which
will
make
you
most
blessed
,
and
most
happie
in
the
life
to
come
,
which
God
grant
,
Amen
.
Qualis
vita
,
Finis
ita
.
FINIS
.