Sir Walter Raleighs instructions to his sonne and to posterity

S. WALTER RALEIGH , TO His Sonne .

CHAP. 1.

THere is nothing more becomming a wise man then to make choice of Freinds ; for by them thou shalt bee judged what thou art ; let them therefore be wise and vertuous , and none of those that follow thee for gaine , but make election rather of thy Betters then thy Inferiors , shunning alwayes such as are poore & needie , for if thou giuest twenty guifts , and refuse to doe the like but once , all that thou hast done will bee lost , and such men will become thy mortall Enemies ; take also especiall care , that thou neuer trust any Friend , or Soruane , with any matter that may endanger thine estate , for so shalt thou make thy selfe a bond-slaue to him that thou trustest , and leaue thy selfe alwayes to his mercie , and be sure of this , thou shalt neuer find a freind in these thy young yeares , whose conditions , and qualities will please the after thou commest to more discretion ; and then all thou giuest is lost , and all wherein thou shalt trust such an one , wil be discouered ; such therefore , as are thy inferiors will follow thee , but to eate thee vp , and when thou leauest to feed them , they will hate thee ; and such kinde of men , if thou preserue thy estate ; will alwayes be had ; and if thy Friends bee of better qualitie then thy selfe , thou maist been sure of two things , that they wil be more carefull to keepe thy counsell , because they haue more to loose then thou . Secondly , they esteeme thee not , because thou doest possesse , but for thy selfe ; but if thou bee subject to any great vanitie , or ill , which I hope God will blesse thee from , then therein trust no man ; for every mans folly ought to be his greatest secret . And although I perswade thee to associate thy selfe with thy betters , at least Peeres ; yet remember alwayes , that thou venter not thy estate with any of those great ones , that shall attempt vnlawfull things , for such men labour for themselues , and not for thee ; thou shalt be sure to part with them in their danger , but not in their honour ; and to venture a true estate in present , in hope of a better in future , is meere madnes ; and great men forget such as haue done them seruice , when they haue obtained what they would ; and will rather hate thee for saying , thou hast beene a meanes of their preferment , then acknowledge it . I could giue a thousand examples , & my selfe knowes it , who haue tasted it , in all the course of my life ; So that I need not in a matter so knowne , giue instance in examples . Let thy loue therefore bee , to loue God , thy Country , thy Prince , and thine owne estate before all others : for the Fancies of men change , and hee that loues to day , hateth to morrow ; but let Reason bee thy Schoolmistris which shall guide thee aright .

CHAP. II.

THe next , and greatest care in this life , ought to be in choice of thy Wife , and the onely danger therein is Beautie , by which all men in all Ages , wise , and foolish , haue beene betrayed . And though I know it vaine to vse Reasons , or Arguments to dismay thee , from being captiuated therewith , there being few that euer resistted the Witcherie ; yet I cannot omit to warne thee , as of other things , which may bee thy destruction for the present time . It is true , that euery man preferreth his fantasie in that Appetite before other worldlie deserts , leauing the care of Honour , credit , and safetie in respect thereof ; yet remember , though these afflictions doe not last , yet the bonds of Marriage , dureth to the end of the life . Nor giue thy humour libertie , in accompaning light Women ; for though that humour may change in thee againe , yet the blot it leaues on thy honour will euer remaine . Remember secondly , that if thou marrie for Beautie , thou bindest thy selfe for all thy life , for that which perchance will neither last nor please thee one yere ; and when thou hast it , it will be vnto thee of no price at all , for the desire dyeth when it is attayned , and the affection perisheth , when it is satisfied . Remember when thou wert a sucking Child , thou diddest love thy Nurse , and that thou wert fond of her , after a Child thou didst love thy dry Nurse , and didst forget the other , after that thou didst also despise her , so will it be in thy liking in elder yeares ; & therefore , though thou canst not forbeare to love , yet forbeare to linke , and after a while thou shalt find an alteration in thy selfe , and see another far more pleasing then the first , second , or third love : yet I wish thee above all the rest , have care thou doest not marry an uncomely Woman for any respect , comelinesse in Children is riches , if nothing else bee left them , and if thou have care for thy races of Horses , and other beasts , value the shape of thy children before Aliants or riches ; Have care therefore of both together , for if thou have a faire Wife , & a poore one , if thine owne estate bee not great , assure thy selfe that Love abideth not with want ; for shee is the companion of plentie , for I never knew yet a poore Woman excoeding faire , that was not made dishonest by one or other in the end . This , BERSHEBA taught her Sonne SALOMON ; Favour is deceitfull , and Beautie is vanitie , shee addeth that a wise woman overseeth the wayes of her Husband , and eateth not the bread of idlenesse ; have therefore , ever more care , that thou be beloved of thy wife , then thy selfe besotted don her , and thou shalt judge of her love by these two abservations : first if thou perceive shee have care of thy estate , and exercise her selfe therein ; the other , if she please thee and study it , and bee sweet unto thee in conversation without thy instruction , for Love needes no teaching nor precept ; on the otherside , bee not sowre nor sterne to thy wise , for cruelty ingendereth no other thing then hatred , let her have equall part of thy estate whilest thou livest , if thou finde her sparing , and honest , but what thou giuest after thy death , remember that thou givest it to an enemie , and most times to a stranger , for hee that shall marry thy Wife shall despise thee , thy memory , and thine , shall possesse the quiet of thy labour , the fruit which thou hast planted , enioy thy love , and spend with ioy and ease what thou hast spared , and gotten with case , and travell ; yet alwayes remember , that thou leave not thy Wise to bee a shame unto thee after thou are dead , but shee may live according to thy estate ; especially , if thou hast few Children , and them provided for ; but how soever it bee , or whatsfoever thou finde , leave thy Wife no more then of necessitie thou must , but onely duting her widdowhood , for if shee love againe , lether not enjoy her second love in the same Bed wherein shee loved thee , nor flye to future pleasures with those feathers which death hath pulled from thy wings , but leave thy estate to thy House & Children in which thou deceasedst upon earth whilst it lasted . To conclude , Wives were ordayned to continue the generation of Man , to transferre them , and diminish them , eyther in countenance , or abilitie ; and therefore thy house and estate which liveth in thy Sonne , and not in thy Wife , is to bee preferred ; Let thy time of marriage bee in thy young , and strong yeares ; for beleeve it , ever the young Wife bewrayeth the old Husband , and shee that had thee not in thy flower , will despise thee in thy fall , and thou shalt bee unto her , but a captivitie and sorrow , thy best time 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for as the younger times are unfit , eyther to chuse or to governe a Wife and family ; so if thou stay long , thou shalt hardly see the education of thy Children , which being left to strangers , are in effect lost , and better were it to bee unhorne then ill bred , for thereby thy posterity shall eyether perish or remayne a shame to thy name , and family . Furthermore , if it be late ere thou take a Wife , thou shalt spend the prime of thy life with Harlots , who destroy thy health , improverish thy estate , and indanger thy selfe , thy life , and bee sure of this , that how many lewd Women thou haft acquiantance withall , so many enemies thou shalt purchase to thy selfe , for there never was any such affection which ended not in hatred & disdain . Remember the saying of SALOMON there is a way which seemeth right to a man , but the issues thereof are the wages of death . If thou canst not then abstaine from them in thy vaine , and unbridled times , yet remember that thou sowest on the sands , and purchase diseases , repentance , and hatred onely : therefore , bestow thy youth so , that thou mayest have comfort to remember it hath forsaken thee , and not to grieve at the account thereof , whilest thou art young ; thou wilt thinke it will never have an end , bebold that the longest day hath his Evening , & that thou shalt enjoy it but once , that it never turnes againe , use it therefore as the Spring time which soone departeth , and wherein thou oughtest to plant , and sow all provisions for along and happie life .

CHAP. III.

TAke care thou bee not made a foole by flatterers , for even the wisest men are abused by these , know therefore , the flat terers are the worst kind of Traytors , for they will strengthen thy imperfections , encourage thee in all evils , correct thee in nothing , but so shadow , and paint all thy vices , and follies , as thou shalt never by their will discerne evill from good , or vice from vertue , because all Men are apt to flatter themselves to entertaine the additions of other mens prayses , it is most perilous , doe not therefore prayse thy selfe , and bee counted a vain-glorious foole , neyther take delight in thy prayse except thou deserve it , receive it from such as are worthy and honest , and will withal warne thee of thy faults ; for flatterers have never no other vertue , they are ever base , creeping , cowardly persons , for thou shalt not find a valiant friend that wil venter his life for thee a flatterer , but such creeping knaues as is good for nothing else . A flatterer , is sayd to bee a beast that flattereth biting , that biteth smelling ; it is said by ESAY , in this manner ; My people they that prayse thee seduce thee , and disorder the pathes of thy feete , & DAVID desireth GOD to cast out the tongue of a flatterer , but it is hard to know them from friends , so are they obsequious , & full of protestations ; for as a Wolfe , a dog , so a flatterer resembleth a friend . A flatterer is compared to an Ape , who because shee cannot defend the house like a dog , labour as an Oxe , or beare burdens as a Horse doth , therefore yet play trickes , and provoke laughter ; a Friend thou mayest bee sure that he will in private tell thee of thy faults , he adventures this mischiefe , to hazard thy hatred , for there are few men can endure it , every Man for the most part delighteth himselfe in prayse , which is one of the universall follies which bewitcheth mankind .

CHAP. IIII.

BE carefull to avoyd publike disputations at Feasts , or Tables , amongst quarrelsome persons , and eschew evermore to bee acquainted with Ruffians , for thou shalt bee in asmuch danger with a brawler in private quarrell , as in a battle wherein thou mayest get honour to thy selfe , and safetie to thy Prince , & countrey ; but if thou bee once engaged , carry thy selfe bravely , that they may feare thee afterward ; to shun therefore private fights , bee well advised in thy word and behaviour , for honour & shame is in the talke & tongue of a Man , jest not openly at those that are simple but remember how much thou art bound to God who hath made thee wiser ! Defame not any Woman publikely , though thou know her to bee evill , for those that are faulty cannot endure to be taxt , and will looke to bee avenged of thee , and those that are not guilty cannot endure unjust reproach , & as there is nothing more shamefull & dishonest , so truth it selfe cutteth his Throat that carieth her publikely . Doe therefore right to all Men where it may profit them , and thou shalt thereby get much love , and forebeare to speake evill things of Men though it be true , if thou bee not constrayned , and thereby thou shalt avoyde malice , and revenge . Doe not accuse any of any crime , if it be not to save thy selfe , thy Prince , or Countrey ; for there is nothing more dishonourable . I would not have you for any respect loose your reputation , or endure publike disgrace ; for better it were not to live then to live a coward , if the offence proceed not from thy selfe , if it bee it shall bee better to compound it upon good termes , then to hazard thy selfe , for if thou overcome , thou art under the crueltie of the Law , if thou be overcome thou art dead , or dishonoured ; If thou therefore contend , or discourse in argument , let it bee with Wise and sober Men , of which thou mayest learne by reasoning , and not with ignorant persons , for thou shalt thereby instruct those : that will not thanke thee , and utter what they have learned from thee , but if thou know more then other Men , utter it when it may doe thee honour , and not in assemblies of ignorant , & common persons : Speaking much , is also a kinde of vanitie ; for hee that is lavish in words , is a niggard in deeds , and as SALOMON sayth , the heart of a Foole is in his mouth , and the mouth of a wise Man is in his heart , because what he knoweth or thinketh hee uttereth , and by words , & discourse , Men will judge thee . For as SOCRATES saith , such as thy words are , such will thy affections bee esteemed , and such will thy deeds as thy affections , and such thy life as thy deeds , therefore be advised what thou dost discourse of , what thou maintaynest , whether touching Religion , estate , or vanitie , for if thou erre in the first , thou shalt bee counted prophane , in the second dangerous , in the third undiscreete , & foolish , hee that cannot refraine from much speaking , is like a City without wals , and lesse paines in the world a Man cannot take then to hold his tongue , therefore if , thou observest this rule in all assemblies thou shalt seldome erre , restraine thy choller , hearken much and speake little , for the tongue is the instrument of the greatest good , and greatest evill according to SALOMON ; life , and death are in the power of the tongue : and as EURIPIDES truly affirmeth , every unbridled tongue in the end shall find it selfe unfortunate , for in all that ever I observed in the course of earthly things , I ever found , that Mens fortunes are oftner mard by their tongues then by their vices , and to conclude , all quarrels , mischiefe , hatred , and destruction ariseth from unadvised speech , and in much speech there are many errors , out of which thy enemies shall sure take the most dangerous advantage , and as thou shalt be happy if thou thy selfe observe these things , so shall it be most profitable for thee to avoyd their Companies that erre in that kind , & not to hearken to tale-bearers , to inquisitive persons , and such as busie themselves with other Mens estates , that creepe into houses as spyes to learne newes which concerne them not , for assure thy selfe such persons are most base , and unworthy , and I will thou take heed also , that thou art not found a lyer , for a lying spirit is hatefull both to GOD and Man , a lyar is commonly a Coward , for hee dares not avow the truth , a lyar is trusted of no Man , hee can have no credit neyther in publike nor private ; and if there were no more argument but this , know that our Lord in Saint IOHN sayth , that it is a vice proper to SATAN , lying , being opposite to GODS nature , which consisteth in truth , and the gaine of lying is nothing else but not to bee trusted of any , nor to be beleeved when wee say the truth . It is sayd in the PROVERBS , that GOD hateth false lippes , and that hee that speaketh lyes shall perish ; Thus thou seest how odious , & contrary to GOD a lyar is , and for the world , beleeve it , that it never did any Man good , except in the extremitie of saving life , for a lyar is of a base , unworthy , and cowardly spirit .

CHAP. V.

AMongst all other things of the world , take care of thy estate , which thou shalt ever preserve if thou observe these things : First , that thou knowest what thou hast , and to see that thou art not wasted by thy Servants and Officers ; the second is , that thou never spend any thing before thou have it , for borrowing is the canker , and death of every Mans estate : The third is , that thou suffer not thy selfe to be wounded for other Mens faults , and scourged for other Mens offences , which is , to bee suerty for another , for thereby millions of Men have beene beggered and destroyed , paying the reckoning of other Mens ryot , and the charge of other Mens folly , and prodigality ; if thou smart for thy owne sin , the paine is endured with some ease , and above all things bee not made an Asse to carry the burden of other Men ; If thy friend desire thee to bee his suretie , give him a part of what thou hast to spare , if hee presse thee farther , hee is not thy friend at all , for friendship rather chooseth harme to it selfe then offereth it , if thou be bound for a stranger , thou art a foole , if for a Marchant , thou puttest thy estate to learne to swimme ; If for a Churchman , he hath no inheritance ; if for a Lawyer , hee will find an evasion by a syllable , or word to abuse thee ; if for a poore Man thou must pay it thy selfe , therefore from Suretiship as from a Man-slayer , or enchanter for the best profit , and returne will bee this , that if thou force him for whom thou art bound to pay it himselfe , hee wil become thy enemie , if thou use to pay it thy selfe , thou wilt be a begger , and beleeve thy Father in this , and print it in thy thoughts , that what vertue soever thou hast , bee it never so manifold , if thou be poore withall , thou , and thy qualities shall be despised ; besides , Poverty is ofttimes sent as a curse of God it is a chaine amongst Men , an imprisonment of the mind , a vexation of everie worthy spirit ; thou shalt neyther helpe thy selfe nor others , thou shalt drowne in thee all thy vertues , having no meanes to shew them , thou shalt bee a burthen , and Eye-sore of all thy friends , everie Man will scorne thy Company , thou shalt bee driven basely to begge , and depend on others , to flatter unworthy Men , to make dishonest shifts ; and to conclude , poverty provokes a Man to doe infamous and detested deedes ; Let no vanitie therefore , or perswasion draw thee to that worst of worldly miseries , if thou be rich , it will give thee pleasure in health , comfort in sicknesse , keepe thy mind and body free , save thee from many perils , relieve thee in thy elder yeares , the poore , and thy honest Friends , and give meanes to thy posteritie to live , and defend themselves , and thine own fame where it is said in the Proverbs , that hee shall bee sore vexed that is surety for a stranger , it is further said , the poore is hated even of his owne neighbor , but the rich have many Friends . Lend not to him that is mightier then thy selfe , for if thou lendest him count it but lost , bee not suretie above thy power , for it thou bee suretie thinke to pay it .

CHAP. VI.

LEt thy servants be such as thou mayest command , and entertayne none about the but yeomen to whom thou givest wages , for those that will serve thee without thy hire wil cost thee trouble asmuch , as they that know their fare ; If thou trust any Servant with thy purse , bee sure thou take his account ere thou sleepe , for if thou put it off thou wile then afterwards for tediousnesse neglect it , I my selfe have lost thereby more then I am worth . And whatsoever hee gaines thereby hee will never thanke thee , but laugh thy simplicity to scorne ; and besides , it is the way to make thy Servants theeves , which else would be truest .

CHAP. VII .

EXceed not in the humour of ragges , & bravery , for these will soone weare out of fashion , but that Money in thy purse will ever be in fashion , and no Man is esteemed for gay Garments , but by Fooles and women .

CHAP. VIII .

ON the other side , take heed that thou seek not riches basely nor attaine them by evil meanes , destroy no Man for his wealth , nor take any thing from the poore , for the cry and complaint thereof will pierce the Heavens , and is most detestable before GOD , and most dishonourable before worthy Men : To wrest any thing from the needie and labouring Soule , will never prosper thee in ought if ought thou offend therein , but use thy poore neighbours , and tennants well , put not them , and their Children to a needlesse superfluitie , and expences to thy selfe . He that hath pitty on another Mans sorrowes shall bee free from it himselfe , and hee that delighteth in , & scorneth the misery of another , shall one time or other fall into it himselfe . Remember , hee that hath mercie on the poore lendeth unto the Lord , and the LORD will recompence him what hee hath given . I doe not understand such for poore as are vagabonds , and beggars , but those that labour to live , such as are old , and cannot travell , such poore vagabounds , and fatherlesse Children as are ordered to be relieved , & the poore Tenants that travell to pay their Rents , and that fall into poverty by mischance , and not by carelesse expence , on such have thou compassion , and GOD will blesse thee for ever ; Make not thy hungry Soule sorrowfull , deferre not the guift of the needy , for if hee curse thee in the bitternesse of his Soule , his prayer shall bee heard of him that made him .

CHAP. IX .

TAke especiall care that thou delight not in Wine , for there never was any Man that came to honour , or preferment that loved it , for it transformeth a Man into a Beast , because heate poysoneth the breath decayeth naturall heate , brings a Mans stomacke into an artificiall heate , deformeth the face , rotteth the teeth , and to conclude maketh a Man contemptible , soone old , and despised of all wise , and worthy Men : in thy servants , in thy selfe , and Companions , for it is a bewitching , and infectious vice . And remember my words , that it were better for a man to be subject to any vice then to it , for all other vanities and sinnes are recovered , but a Drunkard will never shake off the delight of beastlinesse , for the longer it possesseth a man the more hee will delight in it , and the elder hee groweth the more he shall be subject to it ; for it dulleth the spirits and destroyeth the Body , as Ivy doth the old Tree ; or as the worme that ingendreth in the cornell of the Nut Take heede therefore that such a curelesse Cankar possesse not thy youth , nor such a beastly infection thy old age ; for thou shalt all thy life time live but the life of a beast , and after death thou shalt shortly prove a shamefull infamie to thy posteritie , who shall study to forget that such a one was their Father . ANACHARSIS saith , the first draught serveth for health , the second for pleasure ; third for shame , fourth for madnesse , but in youth there is not so much as one draught permitted , for it putteth fire to fire , and wasteth the naturall heate , and therefore except thou hasten thine end , take this for a generall rule , that thou adde not an artificiall heat to thee by Wine or Spice untill thou find that time hath decayed thy naturall heate , and assoone as thou beginnest to helpe nature , the sooner shee will forsake thee , and trust not onely upon Art : who hath misfortune faith SALOMON , who have sorrow , and griefe , who have trouble without sighing , stripes without cause , and faintnesse of eyes , even they that sit at Wine , and straine themselves to emptie Cuppes ; PLINY sayth , Wine makes the hand quivering , the eyes waterie , the night unquiet , lewd dreames , a stinking breath in the morne and all utter forgetfulnesse of things . Whosoever loveth Wine , shall not bee trusted of any Man , for he cannot keepe a secret , Wine maketh a man nor onely , a beast but a mad-man , & if thou love it , thy own Wife , thy Children , and thy Friends will despise thee , In drinke men care not what they say , what offence they give , they forget comelinesse , commit disorders , and to conclude , offend all vertuous & honest Company , and GOD most of all ; to whom wee daily pray for health and a life free from paine , and yet by drunkennesse , and gluttony ( which is the drunkennesse of feeding ) wee draw on .

HESIOD saith , a swift hasty evill untimely , and an infamous old age . And AVSTIN describeth Drunkennes , in this manner : 〈◊〉 est blandus Damon dulce venenum , suave peccatum , quam , qui habet seipsum non habet , quam , qui facit peccatum non facit ; sed ipse est peccatum .

INNOCENTIVO saith , Quid turpius ebrioso cui foetor in ore , tramor in corpore , qui promit stulta , promit occalta , cui ●●es alebatar , facit transfermutur ; nultum serrutum ubi ●●guat ebrietas at quid nos aliud designas malum ?

When DIOGENES saw a House to bee sold , whereof the owner was given to drinke , I thought at the last quoth DIOGENES , hee would spew out a whole house ; Sciebam inquit quod domum tandem evomeret .

CHAP. X.

NOW for the world , I know it too well to perswade you to dive into the practises thereof , rather stand upon your owne guard against all that tempt you thereunto , or may practise upon you in your Conscience , your reputation , or your Purse ; resolve that no Man is wise or safe , but he that is honest . Serve GOD , let him bee the Author of all your Actions , commend all your endeavors to him that must eyther wither , or prosper them , please him with prayer , least if hee frown , he confound all your fortunes & labours like drops of Rayne on the Sandy ground , let my experienced advice and fatherly instructions sink deep into your heart ; So GOD direct you in all his wayes and fill your heart with his grace .

FINIS .