BASILIVS HIS PRECEPTS.
Sixtie sixe admonitory Chapters of Basilius, King of the Romans, to his sonne Leo, in Acrostick manner;
That is the first letter of euery Chapter, making vp his name and title.
[Page 2] BASILIVS BY Christ, King of the Romans, to Leo his beloued sonne, and Coemperour.
CHAPTER I.
Of Instruction.
INSTRVCTION is a thing, that doth much profite the life of man, and is much to be esteemed, not only of Kings, but also of priuate men. For it greatly [Page 3] benefits them that haue it, both in respect of the body and soule. It benefits the one, by the meditation of diuine Oracles, and the other by the exercise of laudable workes: or by the vse of laudable exercises. Therfore I thy Father and Coemperour doe exhort thee, my beloued sonne, to be guided by it in the gouernment of thy Kingdome. For it is both an ornament to Royalty in present, and doth make the rulers to be renowned for euer. For as the Sunne not shining vpon the earth, all things are obscure, and vndiscernable: So the soule being without Instruction, all things are confused, and out of [Page 4] order. Embrace th [...]rfore Instruction, and thou shalt attaine to a vertuous life. For vertue only of all possessions is immortall.
CHAP. II.
Of right Faith.
MAKE Sincere Faith in Christ the principall and sure foundation of all thy life, that is, account true Faith the principall of all things in this life, and the groūd of thy hapinesse here and hereafter. Worship the Father, the Sonne, and the Holy Ghost, the consubstantiall Trinitie, one and the only God, without [Page 5] diuiding or confounding the same. And beleiue the Dispensation or Incarnation of God the word in the flesh, by which the world was deliuered from the bondage of corruption, as the lawe or doctrine of thy Mother the Church doth teach thee. This Faith is the perfection of all vertues. This Faith is the summe and Cheife of all good things. Therfore keepe this Faith safe, as a speciall thing committed to thy charge, with which thou hast bene brought vp from thy swadling clothes. I taught thee it: Doe not shame mee thy louing Father by being vnlike to mee. For it is the worke of paynters indeed [Page 6] to draw in colours the Portraits of Princes: but the Children of Kings ought to prooue liuing Images and Portraits of the vertue of their Fathers.
CHAP. III.
Of the honour which is to be giuen to Preists.
KEepe thy vnderstanding sound in orthodoxe opinions, and exceedingly honour thy Mother the Church, which by the Holy Ghost hath bene a noursing Mother to thee, and by the grace and fauour of God in Christ by my meanes hath set [Page 7] a crowne vpon thy head. For if thou oughtst to reuerence and honour thy Parents according to the flesh, much more oughtst thou to honour with exceeding honour those that haue begott thee by the Spirit of God. For they doe impart but a temporary life to their Children; but these doe procure vnto vs an euerlasting life by regeneration. Honour therfore the Church that thou mayst be honoured of God; and reuerence the Preists as our spirituall Fathers and mediators towards God. For the honour of Preists redounds to God. For as for thy sake, it is reason, that thy seruants should be honoured, so [Page 8] it is a holy and religious worke for Gods sake to honour his Preists; and as the honour which is done vnto them, doth reach vnto God; so the dishonour which is done vnto them, doth exceedingly prouoke God to anger.
CHAP. IV.
Of the Iudgment and Retribution to come.
BELEIVE that the world is subiect to corruption, seeing it had a beginning, but that after corruption it shall be changed againe into incorruption. [Page 9] For none of those things, that are made by God, shall returne into nothing, although the trangression of sinne hath togeather with vs condemned euery creature to dissolution: But expecting againe the creature, I meane, the world to be incorruptible, confesse also the Resurrection of the dead, and expect that there shall be a iust Iudgment and tryall of the things that haue bene done of euery one. For no euill shall escape the diuine Iudgment without punishment, neither shall any good lye hid vnrewarded. Neither thinke that the rewards of good workes are mortall, [Page 10] nor that the punishments of euill workes shall euer haue an end. For both haue euerlasting continuance, and in both there shall be Eternity.
CHAP. V.
Of Almes.
ALMES doth oftentimes, according as the Scripture saith, repriue from death, and life seemes as it were to be bought for mony, when God for our life and saluation suffers himselfe, as it were, to be bribed. Therfore scattering mortall riches vpon earth, thou [Page 11] dost gather immortall riches in heauen: and besides, it procureth vnto thee the blessings euen of this world also. And in very deed, doing good to others, is wealth inexhaustible. For by scattering it is gathered, and by giuing it is againe receiued; and not only with blessings of this life doth it make them rich that possesse it, but also it doth make them happy with blessings of the world to come.
CHAP. VI.
Of care and vigilance.
KEEPE continually in thy mind the manners of thy parents, and according vnto them diligently perfect and square thy life. For wee doe neither carelesly or negligently carry our selues, in those things which we striue to effect, but doe labour to set our selues before thee, as examples and patternes of vertue, thinking negligence worthy of reprehension, and esteeming labour praise-wortly. And vse [Page 13] not things of this life out of season, and vnfitly, but exercise thy selfe to enjoy the seeming good things of this life, as one that must dye at last; and mind the obtayning of the good things to come, as one that is to liue euerlastingly: That is, vse the things of this life, so as a mortall man should vse them, that by the right vsing of them, thou mayst gett eternall good things. He that vseth them otherwise, doth, as our Author saith, vse them [...] out of season, or vnfitly.
CHAP. VII.
Of conuersation with good men.
BE conuersant often with thy Ghostly Physicians, that thou mayst be well and healthy in thy soule. For thou mayst learne of them, what thou oughtst to desire, and from what things thou oughtst to abstayne, and with what men to be conuersant, and whom to auoyd and abhorre, and how thou shouldst order thy life, that thou mayst not fall into many inconueniences. [Page 15] And if thou wilt take this course, thou mayst truely attayne to the full perfection of vertue.
CHAP. VIII.
Of vertue.
ALL the desirable things of the world doe not soe much adorne a King, as the riches of vertue. For beawty and comelinesse is withered either by diseases or by time; and wealth doth begett idlenesse and pleasures: and strēgth doth adorne the body with victories, but doth hinder the [Page 16] faculties and indeauours of the soule. But the possession of vertue is more profitable to them that haue it, then riches, and greatnesse of birth: And those things, that seeme impossible to others, by the helpe of God, it makes them to be possible.
CHAP. IX.
Of Lust.
LET not lust and the desire of a faire body ouercome thee, because such a thing is to be esteemed but as a little dust. Therfore be not proud [Page 17] of bodily nobility, nor despise meannesse of birth, neither be taken with beauty, nor abhorre these that are hard fauoured: but consider the beauty of the soule, and spiritually loue the soule. For that loue is only true and immortall, not which as soone as it is obteined, doth presently decrease and vanish, but which after it is obtained, doth dayly increase more and more.
CHAP. X.
Of Goodnesse of manners.
THOV hast receiued a Kingdome of God, keepe it safely, as a pretious thing committed to thy charge. Doe not seeme an ill keeper of that, which is giuen vnto thee, neither doe any thing ignoble or vnworthy of it; but as thou wert preferred in dignity before other men, to raigne, so labour to excell all thy subiects in vertue also. For vertue is better then all dignity. If therfore in respect of dignity, thou hast [Page 19] dominion and Soueraignty ouer all other men, but in respect of vertue art excelled by any, thou art a King in respect of that which is lesse; but in very deed thou art not a King in respect of that which is greater, but art a subiect to others. Be not therfore a King only in name, by being excelled by others; but be a true King indeed, by ouercomming all, in respect of vertue.
CHAP. XI.
Of Temperance.
GOD will then giue thee victories and trophyes ouer thy enemies, when thou thy selfe shalt set vp trophyes and gaine victories ouer thy passions. For ouercomming thy inuisible enemyes, that is, thy passions, thou shalt without doubt ouercome also thy visible ennemyes. But he, that like a slaue is ouercome and carryed away with pleasures, God will not honour him with any noble and braue victory: [Page 21] whereas he which by his owne labour shall gaine the victory ouer his passions, for a manifest signe of retribution of the good things to come, shall receaue from God, as a due vnto him, victory also ouer his visible enemyes.
CHAP. XII.
Of Faithfull freinds.
DELIGHT more in freinds that striue to expresse their affection towards thee, in that they are true freinds, then in that they are neare of kinne vnto thee. For the freindship [Page 22] which kindred maketh, proceeds not from vertue, but from nature, which may iustly be accounted such loue, as commeth not from volontary choice; but the freindship of good freinds proceedeth from free election and vertue. And the one hath Nature for its lawe, and the other, God. And goodnesse in true freinds, is better then consanguinity, in any occasion, wherin one hath need to vse a freind: and that which is voluntary, as is freindship, is better then that which is necessary, as is consanguinity. For kinsmen haue oftentimes supplanted kinsmen for small matters: But true freinds not [Page 23] weighing the gaine of the whole world, haue not preferred euen their very life, before the loue of their freinds.
CHAP. XIII.
Of Valour, and Prudence.
BOTH honour and approoue bodily strength, if it be adorned with Prudence. For, as much as it is able to profitt, being ioyned with wisdome; so much without wisdome it vseth to hurt them that haue it. For strength ioyned with wisdome, makes the character of a man. But if foolishnesse [Page 24] accompanieth it, it is the character of a wild beast. Therfore doe not aprooue those, that haue strēgth not guided with discretion; but those that doe gouerne it with wisdome. For strength without wisdome is to be named audaciousnesse; but strength with wisdome is termed valour.
CHAP. XIV.
Of Humility.
VVOVLD'ST thou haue God gracious towards thee, be thou also gracious [Page 25] towards thy subiects. For although thou art made their Lord, yet thou art their fellow seruāt. For we haue all of vs, one and the same Lord, euē the Lord of the whole world; and we haue one and the same originall of all our kindred, namely earth, although we little clotts of earth are puffed vp one against another. Therefore thou, that art but higher dust, remember thy selfe, and knowe certainly, that howsoeuer thou art lifted vp on high from the earth, thou shalt surely againe be brought downe to the earth, and then thou wilt neuer be lifted vp against lower dust. Remember thine owne offences [Page 26] against God, and thou wilt forgett thy neighbours offences against thy selfe.
CHAP. XV.
Of Prudence.
CONSIDER with thy selfe that Prudence is most pretious to all men; and that it is procured to all men by diligence. All men doe praise it as a good thing, but all men doe not labour to gaine it, wherefore thou wilt rarely find one, that hath attained it. Therefore, doe not thou thy selfe onely labour to be indued [Page 27] with wisedome, but reuerence and honour also him that hath it; be conuersant with him day and night. For such a one onely is able to doe thee very much good in respect of thy soule, and those things which seeme vnto thee oftentimes impossible to be done at a pinch, these things by his means, with the helpe of God, thou shalt easily bring to passe. For either thou must be wise thy selfe, or followe wise men, in whom God indeed doth take delight to be as vpon his Throne.
CHAP. XVI.
Of Trueth and Lying.
LET the grauity of thy manners be of no lesse credit, then thy words, that not onely when thou speakest, but also when thou holdest thy peace, thou mayst haue reuerence. But doe not approoue of those, that are plausible in speech, and that doe not confirme their words by deeds. For there are some, that can speake fairely, but in doing are very cold. Therefore neither be thou such a one, nor [Page 29] admitt others that are such to be about thee: but make much of them, and make them neere vnto thee, which doe not so much adorne their manners with their words, as their words with their manners. And be not so shamelesse to talke of those things, that thou hast done, which thou art ashamed againe to doe: neither thinke to doe those things, which thou art ashamed to talke of.
CHAP. XVII.
Of Meditation of diuine Oracles.
AS tender plants being watered, doe flourish and bring forth fruit; so also thy vnderstanding (my Sonne) being watered with the meditation of diuine words shall yet more and more increase, and bring forth the fruits of vertue. For fitting nourishments doe fatten the body: but spirituall sayings doe nourish the soule. And whereas the delight, that proceedeth from bodily [Page 31] food, reacheth but to the throat, and doth but increase corruption: the nourishment of the soule bringeth euerlasting delight, and doth procure incorruption, and is turned into incorruption. Meditate therfore such profitable sayings, that thou mayst take pleasure in the fruits of them, and mayst well order thy Kingdome.
CHAP. XVIII.
Of Counsell.
NOTHING is more safe then good counsell, and [Page 32] nothing more dangerous then execution of an action without taking aduice before. Therfore that thou mayst safely doe those things that thou would'st, take aduice before thou doest them. For after the action, there is no place for that consultation, vhich should haue gone before: but betweene former consultation and action, thou mayst by after consultation change thy aduice. Consider therefore the end of euery thing, and so proceed to action. But make vse of those Counsellers, which haue with good aduice ordered their owne affaires; but not of such, as haue ill and vnaduisedly managed [Page 33] their owne businesses. For he which hath ill carryed his owne businesse, will neuer giue good counsell concerning other mens affaires. But doe not aske aduice of them, that are vnseene in those things, whereof thou would'st be aduised, nor yet of those that doe vse to flatter thee. For the one sort, like blind men will giue aduice without knowledge, and the other sort will assent to thy opinion, to please thee. But especially consult vith them, which haue a right knowledge in businesse, and which are wont to find fault with those things, which thou dost amisse. For these only are worthy to be [Page 34] put in the number, and to be intrusted with the place of freinds and Counsellers.
CHAP. XIX.
Of Chastity.
KEEPE thy selfe chast not only in thy body, but also euen in thy very mind. For as an impure life doth separate vs from God, so also a chast life doth bring vs neare vnto God. Therfore let thy light shine forth before those that are vnder thy subiection, and be a good example to thy subiects. For if thou thy selfe wilt not [Page 35] Keepe thy selfe chaste; vith what face wilt thou commaund it to thy subiects? For they also will be brought to doe the same things, as they shall see thee doe. For subiects naturally in a manner vse to be changed, and conformed to their Gouernours. Therfore, as, if thou dost not liue well, thou shalt be a cause of the hurt of thy subiects, so exercising chastity, with other vertues, thou shalt procure good to all thy people, and shalt gaine from thence a great reward to thy selfe, by making not only thy selfe, but also all thy subiects to be temples of God.
CHAP. XX.
Of the honour which is to be giuen to Parents.
THOV hast receaued a crowne from God by my hand, requite him that gaue thee it, with a present worthy of it. Honour God, who hath honoured thee, by honouring him that begate thee. And thou shalt honour mee, not, as some of my subiects, either kneeling to mee, like them, or wayting in such manner vpon my person, or vsing acclamations towards mee, (For these things doe not [Page 37] become one that is a King,) but by making high account of vertue, and exercising temperance, and adorning thy mind, and affecting learning, by which the minds of yong men are much adorned, and in a word, so making thy selfe to be a worthy King on earth, and to resemble the King of heauen. For he only that can attaine to vertue, shall be iustly accounted the Image of God, who hath raised him vp to that honour, and next after God, shall iustly be beloued of his subiects, and shall be worthily honoured, as a common benefactour, that doth good both to himselfe, and to his people.
CHAP. XXI.
Of Iustice.
THAT thou mayst preserue thy Maiesty and Gouernment without blame, doe not thou thy selfe goe about to doe those things, which thou wilt find fault with others for doing. For subiects doe vse shrewdly to weigh the actions of their Gouernours. But if thou wilt obserue this rule, thou shalt effect these two great things, that is, thou shalt both keepe thy selfe free from all blame, and thou shalt [Page 39] teach thy subiects, both when thou holdest thy peace, and when thou speakest, to exercise all vertue. But if thou doest doe contrary to those things which thou speakest, thou shalt haue thy conscience to be thy accuser; whereas if speaking good things, thou doest also doe the same, thou shalt haue those that shall weigh thy life, to be both witnesses and imitators of thy goodnesse.
CHAP. XXII.
Of Bounty.
BE ignorant of none of them, that doe make suites vnto thee, or that doe seeke dignityes of thee, and when thou knowest what they are, doe good to those that are good. For by this means thou shalt alwaies gaine loue, and that which is more, thou shalt gaine loue that is stable, and subiect to noe changes or chances. For doing of good is a sure treasure layd vp in good men as in a safe treasurie; [Page 41] and manyfold thankes are in them stored vp for thee, as a debt to be paid thee in due time. But he which doeth good to euill men, nourisheth a serpent in his bosome, which for a while being there cherished, when it findeth its fitt time, doth requite its benefactor with a venemous bite. For as strange doggs doe barke at strangers, though they giue them meate, so euill men doe wrong those that doe them good, as if they did hurt them: whereas doeing good to good men, thou shalt, as it were, multiply thy selfe, by making many freinds, and shalt haue one soule guarded about with [Page 42] the eyes of many freinds about thee.
CHAP. XXIII.
Of Freinds.
MAke them thy freinds, and nearest seruants, which haue before beene good to other Freinds or Masters. For what they haue done to them, they will not thinke much to doe for thee. For he which hath bene good and affectionate towards his former freinds, it may be thought he will be good and affectionate towards thee also. But he which [Page 43] hath bene naught and negligent, and vnwilling to doe any thing for his former Freinds, or Masters, will scarse euer prooue himselfe affectionate and profitable towards thee.
CHAP. XXIV.
Of Contempt of Riches.
NOT soe much greatnesse of dignity, as contempt of riches, doth she we the high and free mind of a King. For in this the loftinesse of his mind is most apparent. But this is contempt of riches, not in vaine to hoard them vp in bagges, [Page 44] but to distribute them bountifully vpon necessary occasions. But these things are necessary for a King, and more then for others, namely to doe good to his freinds, and to take reuenge of his enemies; both which things the way to effect, is by expence of money. Therfore if thou would'st shewe thy selfe high in all things and especially in vnderstanding, be a contemner of riches, seeing that euen those things which thou hast, are not onely thine owne, but doe belong also to thy fellow-seruants, and especially to the poore and to strangers. Therfore of things, which thou oughtst to esteeme common, [Page 45] make particular benefitt to thy selfe, by doeing good to others, and so thou shalt be highly accounted, and much esteemed for vnderstanding.
CHAP. XXV.
Of Drunkennesse.
AVOIDE drinking companies. For drunkennesse is a contrary thing, and an enemie to wisedome. For when wine tyrannizeth ouer the mind, it is in like case as vnkilfull Coachmen, who being not able to gouerne the charriot, doe let the horses turne [Page 46] with them this way, and that way, and doe cause great laughter to those that behold them. So the vnderstanding being in this case, it is necessary that the soule also should continually fall in to many mischiefes.
CHAP. XXVI.
Of Making a Freind.
THOV mayst easily make a freind whomsoeuer thou wilt, if thou dost speake good of him in his absence, to them that shall tell him of it againe. For praise vseth to be the beginning [Page 47] of freindship, but dispraise is the beginning of enmity. But if thou would'st more assure vnto thee those freinds, which thou hast already gotten, praise those that are absent, before those that are present. For so thou mayst seeme to praise those that are present, in those that are absent. But trie freinds in straights and hard times. For many are the freinds of those that are in prosperity. And esteeme those true freinds, which doe loue, not for gaine, but for the very vertue it selfe of loue. For other freindship then this, which serues its owne turne, is accounted in this respect [Page 48] a kinde of Merchandise, and not Freindship.
CHAP. XXVII.
Of Riches and Couetousnesse.
DOE not tinke much to vse lawfull meanes, He meaneth money. for the increasing of that whereby thou mayst aduance thy state and Kingdome. [...] for [...] vvhich phrase I am told vvas vsuall in that age. But thou shalt best preserue thy subiects, if thou shalt diligently aduance the publik treasure, but such as is gathered by iust, not raked together by vniust means; nor raised out of the teares of the oppressed. For riches, if they [Page 49] be iustly gathered will much benefitt the possessour, and will procure strength to the Kingdome. But if they be raked togeather vniustly and out of the teares of the oppressed, they doe both frett away that which is gathered together iustly, and doe drawe on the vengeance of God, who by his lawe commaundeth vs to obserue that which is iust. For fire doth not so destroy stubble, as wealth wikedly and vniustly gathered together doth destroy euen that also which is iustly gathered.
CHAP. XXVIII.
Of Patience.
BE not too forward to pick quarrells with thy subiects, for that will be grieuous to them, neither be thou forward to find fault with those, with whom thou dost conuerse, for this will be odious vnto them. Neither delight in immoderate laughter, for this is not becomming a well bred man, but be patient towards them that doe amisse, and be gentle in punishments, be graue in thy manners and behauiour, [Page 51] be mild in thy speech, be of a courteous and affable disposition. For all these things will make thee to be dearely beloued of thy subiects, and will make thee to be called rather a Father, then a King.
CHAP. XXIX.
Of Truth, and Lying.
MAke greate esteeme of true speech, both to vse it thy selfe, and to make others neere to thee, that vse it. For soe thou shalt seeme to be sure, and constant in all things which thou doest speake [Page 52] and doe, and shalt preserue firme, and free from suspicion the loue that men beare vnto thee. For if thou art suspected to vse false speeches, although thou art exalted to be a King; yet being found to doe things vnworthy of such a dignity, thou wilt make thy subiects to be alwaies fearefull and full of doubts of thee. For; as much as truth doth make the man that hath it to be beloued, soe much false and deceitfull speech doth make him, that doth practise it, to be hated.
CHAP. XXX.
Of Gouernment.
HE is the best Physician, which doth apply fitting medicines to diseases. And he is a good King, which doth set ouer his subiects such Magistrates as shall defend them when they are wronged. For as it belongs to a Horse-man to knowe the vertue of euery horse, and to a Hunts-man perfectly to knowe his best hunting doggs, and to a Captaine to knowe his souldiers, what vertue euery one of [Page 54] them hath, that in pitching a battell he may haue the best of his souldiers to sett out, soe it belongs to a good King to knowe the manners, and conditions, and vertues, and dispositions of the Magistrates that are vnder him, that being ignorant of none of them, he may fitly assigne euery one to the place, that is fitt for him, and that he may put out such as are the pests of the state, and that he may intrust godly and vertuous men to order the gouernment of the Commonwealth.
CHAP. XXXI.
Of Counsell and Consideration.
AS to agree with ones selfe is the character of a wise man, and one that is praiseworthy, so to be contrary to ones owne words and deeds, is a thing to be dispraised, and not becomming a generous man, and farre from the way to get a good reputation. Therfore those things, which thou would'st either speake, or doe, neuer vtter without consideration, that thou mayst neuer be found to be contrary to thy [Page 56] selfe. For want of aduice is the roote of this mischiefe. But if thou doest all things with good aduice, and so cuttest vp the roote of it, thou wilt neuer be found to be contrary to thy selfe.
CHAP. XXXII.
Of making good Lawes.
THOV shalt make thy owne disposition an vn written Lawe to thy subiects, and thou shalt preserue an euerlasting memory of thy gouernment, if thou thy selfe shalt followe the lawes that [Page 57] haue bene well made by the Kings that haue beene before thee, and if thou shalt inuiolably obserue them in thy gouernment. And whatsoeuer thou shalt compell thy subiects to obserue, much more impose vpon thy selfe a necessity of obseruing the same. For it thou thy selfe doest not gouerne by the lawes of Emperors that haue beene before thee, neither will others obserue thy decrees. And so lawes being ouerthrowne by one another, will fill the vhole life of man with trouble and confusion, by which oftentimes whole Nations haue fallen vnto ruine.
CHAP. XXXIII.
Of naughty men.
CAST out such men as are the pests of the state, and neuer intrust to such men a place of gouernment, least thou also should'st seeme to be like vnto them, and to delight in their iniustice. For men will lay the blame on thee for those euills which they doe, and will thinke thee a partaker of their euill disposition, and thou shalt render an account of them to God. For the preferring of naughty men doth truely [Page 59] shewe the nature of them by whom they were preferred, and the euill that they doe, all men doe impute to them that preferred them. Therfore take especiall care of aduancing good men to be Magistrates, that their good report may be thy honour, and that thy subiects may impute vnto thee the good which they doe. For to be praised of the people is better then greate riches.
CHAP. XXXIV.
Of Mercy, or Almes.
DESIRE wealth, not for pleasure, but for necessary vses, either that thou mayst helpe those that are in aduersity, or that thou mayst giue to them, that are willing to dye for others. He meaneth souldiers. For all other desire of wealth doth not onely not profitt, but doth rather procure hurt. For wealth, which a man hath, not to doe good withall, is the minister rather of vice, then of vertue; but that which a man imployeth [Page 61] in good vses, may much profit them that haue it, both in respect of their soules and bodyes: Partly, when it is bountifully bestowed on those that want it, and partly when it is distributed to good freinds. For both are bounty, although they are called by different names.
CHAP. XXXV.
Of the loue of Freinds.
NOTHING seemes to be stronger then loue. And there is nothing in the world to be valued to a true freind. [Page 62] Doe thou therefore obserue the lawes of freindship with thy true freinds in all times, and places, that they also may hold their loue to thee firme and sure whithout suspicion. And be not of an vnthankefull disposition. For it is a part of piety, to requite them that haue done thee good. And he which is vnthankefull, is an enemie to himselfe. For a good turne being requited, is multiplied, but being not requited, it doth destroy euen the fauour, that was first bestowed. Therfore if thou wilt be thankefull thou shalt haue many, that shall striue to shewe their affection towards thee, and many [Page 63] that shall seeke to doe thee gratefull seruice. But if thou be vnthankefull, thou wilt get noe freind at all, with whom thou mayst liue a pleasant life, though all men faine freindshipp towards thee.
CHAP. XXXVI.
Of Speech and silence.
BE wise and prudent in learning the conditions of euery one, and in approouing good men, and in abhorring naughty men. But consider before in thy mind, whatsoeuer thou would'st [Page 64] speake, least that thy tongue running before thy witt, thou should'st be vpbraided to speake at randome. For in any company, when thou hast considered, that, which thou would'st say, is yet in thy power, if perhaps after thy first opinion, thy second seemes better: But when thou hast spoken once, thou canst not speake contrary to those things, which thou hast already spoken, if thou desirest to speake and conuerse, so as no man may find fault with thee. But the matters, whereof it is necessary thou should'st speake, are these, either those things which thou dost knowe; or those things [Page 65] which the time requires. But in all other things, it is better to be silent, then talkatiue.
CHAP. XXXVII.
Of Almes.
GIVE almes bountifully to them that neede; that thou mayst gaine mercy of God the Lord of all. For piety is properly a giuing part of our goods to them that want. And thinke that day lost, in which thou doest not doe good to some body, in lieu of those good things which thou hast receaued of God. Gett therfore [Page 66] the habit of giuing almes, that thou mayst receaue againe the like of God. Incline thine eare to suppliants; receaue with a tender heart, and a fauourable eye those that make suites vnto thee. Pitty the teares of widowes, and doe not reiect the mournings of Orphans. For as wee doe to others, the same also shall be done to vs, and as wee heare the poore, so wee shall be heard of God, and with the same eyes, as wee see the afflicted, God will behold vs. Therfore as thou would'st wish God should be towards thee: be thou also such towards thy seruants. For what measure thou shalt giue, with [Page 67] the same measure it shall be measured vnto thee againe.
CHAP. XXXVIII.
That all things here are vnstable.
KNOWE, My child, that this life hath nothing stable, nor firme, nor vnchangeable. For things doe change this way, and that way, and like a wheele, that is rolled vp and downe, that vhich is vpward is carried downeward, and that which is downeward is carried vpward. Therfore neither be lifted vp with prosperity, nor be cast downe with [Page 68] aduersity. But be in both, stable and vnchangeable; setting thy mind onely to doe that which is good, and committing the rest to God. For when thou art in prosperity, thou ought'st not to be bifted vp for feare of aduersity: And when thou art in aduersity, suffer not thy selfe to be deiected, in hope of prosperity. For that is pusillanimity, and not becomming the courage of a King. For that which is to come, is vnknowne. Therfore neither be thou euer foūd immoderately mourning, or laughing. For so thou wilt seeme to be wise, and may'st escape the euils, which doe proceede from both the extremes. [Page 69] And they which doe talke of thy actions, shall haue no cause to find fault with those things, which happen vnto thee.
CHAP. XXXIX.
Of Care.
IMPOSE vpon thy selfe this necessity, of hauing a will to ouersee all things thy selfe, and not to suffer thy selfe to neglect any thing. And this I say because that thou being a King, hast noe body ouer thee vpon earth, which can compell thee. But although thou doest raigne ouer all on earth, yet euen thou [Page 70] also hast a King in Heauen. If therefore He as being God hath a care of all things, so also thou ought'st to neglect nothing, as being a King vnder God. For, as those things, which are diligently ouerseene and ordered by thee, doe receaue from thence great benefitt, so those things that are neglected, doe insensibly fall to ruine. For if in all matters, Litle things are not to be neglected, then much more doth that prouerbiall sayng hold in that, which concernes a King.
CHAP. XL.
Of Guard.
HOW sure a guard to a Kings person, with the fauour of God, is the good will of his subiects? when all men receaue good of him, and doe expect the suffering of noe tyrannie at his hands. But as, thou ought'st to preserue thy Maiestie, that the treacherous practises of thy enemies may not preuaile against thee, so, thou ought'st to keepe thy selfe free from passions. For reason defineth, that from both [Page 72] of them there is feare of treachery, and great danger. But the treacherous practises, which thy enemies make against thy body, can bring but a temporary death; but the treachery against the soule, that proceeds from passions, doth procure punishment, which ouer-liues euen death it selfe.
CHAP. XLI.
Of the Kingdome of Heauen.
MANY Kings haue inhabited this earthly court, but fewe haue dwelt in the [Page 73] Kingdome of Heauen. Labour therefore, my beloued sonne, that thou mayst not onely rightly order this Kingdome by the goodnesse of thy manners, but that thou mayst inheritt the Kingdome of Heauen by good workes, and vertues. For to day, this is thy court, and to morrowe, perhaps it shall not be thine, and after to morrowe, it shall be another bodies, and the day after that, another bodies, soe that indeede it is neuer any bodies. For if it so often changeth its Masters, it hath indeede noe true Master. Therfore seeing that wee must passe from this power here, let vs labour by vertue to get in [Page 74] exchange that Kingdome, which hath onely immortality and perpetuity, without need of a successor. As for all other things, they are fading and transitory.
CHAP. XLII.
Of Remembring God.
IF thou makest thy conscience thy lawe, and wilt not suffer that to be done to others, which thou would'st not haue done to thy selfe, thou wilt neuer incurre the blame of doing amisse. And if thou shalt thinke vpon God also, as one, that ouerseeth, [Page 75] and weigheth all thy actions, as indeede he doth, thou wilt not dare to sinne, either openly, or in priuate. For although thou thinkest those things, which thou doest in secret, are hidden from others; yet thou wilt be ashamed to doe ill before thine owne conscience, and before God the ouerseer euen of the secret places of the soule. For men may perceaue our bodily actions, but the onely eye of God, to which nothing can be hid, doth see the things that are in the depth of the soule, and as, the Sunne shining, nothing is hid in the open aire; soe, God beholding [Page 76] our actions, nothing can be concealed.
CHAP. XLIII.
Of Receauing Gifts.
GIVE dignities freely, and doe not sell places of honour for gifts. For he which buyes a place of gouernment for a price, doth much more buye those that he is to gouerne, that trusting on thy receauing bribes, he may without feare looke to take bribes himselfe also. But diligently enquire, and aske, and preferre them to places of honour [Page 76] (if thou wilt cast corruption and bribery out of the state) which doe seeke those places freely, and not with bribes. For he which giues any thing for a place of honour, doth looke to gaine by his place, as one that by giuing gifts, buyes a power to receaue gifts, and so buyes a power to doe iniustice. For he which comes to a place by bribes, will neuer learne to doe any thing without taking of bribes; and hauing thee for a teacher of bribery, who ought'st to be a punisher of it, he will not onely take bribes himselfe, but also will compell others that are vnder him, to doe the like.
CHAP. XLIV.
Of Iniustice.
HE which doth wrong, doth not committ so great a sinne, as he which permitts wrong. When therefore any one that is wronged, comes vnto thee, doe not neglect his affliction, that thou mayst not giue way to those that would doe wrong. For he which is wronged, doth repose all his hopes in thee onely, and vnder the protection of thee, whom he thinkes to haue for a reuenger of iniustice, he seekes [Page 79] for reason of him, that did the wrong. And there is great reason, that the suppliant should obtaine his right by thee, seeing that it is iust, that wrong should be repressed. But if thou doest permitt iniustice, and giuest way to him that doth wrong, and doest neglect him that is wronged, and when thou alone art able to take reuenge of him that hath done the wrong, doest make no regard of Iustice, where then shall the poore soule hope for refuge? of whom shall he receaue Iustice, but from God, who wil require an account of thee for thy negligence? Therfore doe iustice [Page 80] to him that hath suffered wrong, and take reuenge of him that hath done the wrong, least that in those things, which thou dost neglect, thou thy selfe should'st seeme to consent with those that doe wrong, and make thy selfe guilty and accountable for other mens offenses.
CHAP. XLV.
Of Mortality and Immortality.
IN respect of thy body, thou art mortall, but in respect of thy soule, thou art immortall. [Page 81] Therfore prouide mortall things for thy flesh; but thinke of immortall things for thy soule. Put ornaments on thy body, as things that are mortall, vpon that which is mortall; But put on immortall happinesse vpon the soule, as it being immortall. For although thou art set on high vpon a Throne, yet after a time thou shalt come downe from it. And though thou doest striue to subdue the whole earth, yet after thy death, thou shalt not inherit more space of ground, then three cubits. Therefore as one that art mortall thy selfe, mind thy Royalty that is but mortall: But as one that art [Page 82] immortall, purchase and procure vnto thy selfe an immortall Kingdome, by vertue, and good workes. For, for this cause thou wert preferred to mortall power, that by it thou mightst gaine an immortall. Kingdome.
CHAP. XLVI.
Of Magistrates.
HAVE the same thought of those that are vnder thee as thou would'st haue of thy selfe, if thou wert a subiect in their place. And doe what thou canst, that they may be well [Page 83] iffected to thy gouernment. For they reigne most sweetly, which doe most gently vse their subiects, and who most esteeming those that are worthy, doe good vnto them, and doe no wrong to those that are vnworthy: But thou shalt get most creditt and glory, if thou shalt assigne to euery one their proper place, and if thou shalt appoint places of gouernment to those that are worthy to be gouernours, and if likewise thou shalt cause those that are vnder their gouernment, neither to carrie themselues insolently towards their gouernours, not yet to be insolently vsed by them. Therfore [Page 84] knowe euery one, and so fitly order the matters belonging to Gouernors, and to those which are vnder gouernment, that Harts may not, seeme to rule ouer Lyons but Lyons ouer Harts.
CHAP. XLVII.
Of Peace.
THOV shalt make thy selfe happy euen without paines, if thou dost endeauour to settle peace in those parts of thy Kingdome, that are at odds, and if thou dost cast all enmity and contention out of the State, [Page 85] and if thou doest teach thy subiects, to embrace peace, and loue; and if thou shalt make them to be contemptible, that doe begett enmitie, and make them neere vnto thee, that doe loue peace. For being the sonne of mee an earthly King according to the flesh, if thou obeyest my words, thou wilt be called also the sonne of the Heauenly King; thereby procuring vnto thy selfe the kindred of God according to the spirit, being a disciple of Christ, that was gentle and peaceable. For blessed (saith he) are the Peace-makers. For they shall be called the Children of God.
CHAP. XLVIII.
Of Praise.
TOVCHING them that are conuersant with thee, approoue not those that doe praise all thy actions, but rather those that doe find fault with thy errors. For I knowe that those doe beare more affection towards thee, and are wiser then the others. For trueth is to be preferred before falshood. But grant freedome of speech vnto them that are wise, and wish thee well; that thou mayst haue some, with [Page 87] whom thou mayst take good aduice of those things, whereof thou art ignorant. And being thus affected, thou shalt see, that thou ought'st not alwaies to giue eare to them, which doe with art flatter thee, but to those that doe serue thee with good will and affection. For hauing had good experience of the good which is done thee by the one, and of the hurt which is done thee by the other, thou wilt auoyd the one, and obtaine the other.
CHAP. XLIX.
Of the Care to be had of thy selfe.
ADORNE thy youthfull age, not so much with bodily, as with vertuous exercises; neither suffer thy whole selfe ( body, soule and name) quite to perish. For although thou hast a mortall body, yet thou hast obtained an immortall soule. Therfore indeauour to gett immortality by leauing a good name and remembrance of thee. But thou shalt gaine a good name, if thou dost imitate those that haue left a good [Page 89] name behind them. See therfore, that thou dost indeauour to speake good things, and that thou dost accustome thy selfe to doe the like. And whatsoeuer thou shalt professe in thy words, thou shalt haue a care to practise the same in thy deeds.
CHAP. L.
Of Compassion.
AS there is not a body, which hath not a shadow accompanying it; so there is not a man without sinne. For our nature is apt to slippe [Page 90] and prone to doe amisse. Therfore be gentle towards those that offend, and mixe clemency with iustice. For although thou dost call to an account, others that offend, yet thou thy selfe hast God to call thee to an account for thy offences. And euery day promise this to thy selfe: as thou shalt forgiue, so hope, that thou also shalt be forgiuen of God. Seeing therfore ( in the Lords prayer) thou dost pronounce iudgment of thy selfe, forgiue thy debtors their trespasses, and thy offences shall be forgiuen thee. For what thou shalt doe to thy fellow-seruants, the same thou shalt receiue againe of him, [Page 91] that is the Lord of all. For with what iudgment thou shalt iudge, with the same also thou shalt be iudged.
CHAP. LI.
Of Gentlenesse or mildnesse.
INCLINE thine eare to him that needeth, and answere him peaceably. For although by reason, of thy earthly power, thou art not a person to whom men may haue easy accesse, yet be easy of accesse, by reason of that power that is aboue thee. Comfort those that are greiued, if not with gifts, yet at [Page 92] least with good words. For I haue knowne by experience, that one word may be better thé many gifts; and that one good word from the mouth of a King, doth more preuayle for consolation, then many other things. For abundance of wealth is not of so much force to comfort a greiuing soule, as one gentle word of a King. So thou shalt be most beloued of thy subiects, and without cost thou shalt gaine the good will of all men, and they will proclaime thee to be rather a father to them then a Lord.
CHAP. LII.
Of Returning thankes to God.
KNOW that so much the more good, as thou hast receiued of God, so much the greater thankes thou ought'st to returne vnto him, that doth not receiue that which is due vnto him, as a duety and debt that is payed to him, but as if he had receiued a courtesy or fauour, doth for it repay double. Returne therefore vnto God, who hath done thee so much good, a thankefull requitall for the good things which [Page 94] he hath giuen thee. And as for that power, which thou hast receiued of him, vse it in doing good to others: And thinke, that they are richer then thee in good workes, which are lesse then thee in their power ( that is, if they doe more good then thee.) For thou hast not receaued good things, that thou might'st keepe them to they selfe, but thou hast receiued them, that as a steward thou might'st dispose of them to the good of others, and so receiue of him that gaue them vnto thee, a reward for well disposing of them, and an incorruptible Crowne for a corruptible.
CHAP. LIII.
Of Bodily Beawty.
BOdily beawty makes him worthy that hath it, to stand before a King. But the beawty of the soule doth make a man beloued of the King of Heauen. And the one procureth the enioying of dignityes but for a time, whereas the other doth cause euerlasting neerenesse to our heauenly Lord. But thou hast not any one aboue thee, whose fauour thou need'st to seeke by the beawty of thy body; but thou [Page 96] hast God aboue thee, who doth not seeke the beawty of the Body, but the nobility of the Soule. Wherefore labour by all meanes to please him, preseruing his image in thy selfe, pure and vndefiled, by temperance and purity.
CHAP. LIV.
Of the curing of the Soule.
THE labour of the Physician is in vayne, By philosopher he meaneth the diuine or Christian Philosopher. if the medicine which he giues, doth not cure the Body; And in vayne is the discourse of the Philosopher, if it cannot heale [Page 97] the affections and passions of the soule. For as it is necessary for Physicians to shew their skill in the body, so it is necessary, that Philosophers should cure the soule. Thinke them therefore to be true Physicians, which by their art doe expell diseases from the body: and iudge them to be true Philosophers, which by their discourses doe expell the diseases of the soule, if so be they haue patients, that will absolutely be ruled by them.
CHAP. LV.
Of Backbiters and Slanderers.
BE not apt to receiue idle tales or tale-tellers, neither make much of slanderers, neither lightly giue creditt to naughty men. For the first haue oftentimes ruined good men, out of a suspicion, that they were naught: And the second, vomiting out the anger, which proceeds from their owne malice, will make thee guilty of innocent blood: And the third, will make thee suspected to be one that delighteth [Page 99] in euill men. For thou mayst iustly be thought to be of the disposition of them, with whom thou delightest to be conuersant, and to whom thou dost passionately giue creditt.
CHAP. LVI.
Of reading good Bookes, and Histories.
DOE not thinke much to runne ouer ancient histories. For in them thou shalt find without paynes, that which others haue gathered togeather with paynes. And thou may'st [Page 100] learne from thence the vertues of good men, and the vices of naughty men, and the diuerse vicissitudes of our life, and the changes of things therein, and the instability of the world, and how prone Empires are to fall, and in a word, the punishments of euill actions, and the rewards of good; where of thou shalt doe well to auoyd the one, that thou may'st neuer come to feele the punishments of Hell; and thou shalt doe well to indeauour to compasse the other, that thou may'st deserue and obtaine the rewards to come.
CHAP. LVII.
Of Bounty or doing good.
I Will teach thee a point of wisdome; a point, perhaps not practised of those that vse to giue aduice, but not vnbesitting the affection of mee, that am both a Father and a King. Approue rather, my sonne, those that aske fauours of thee, them those that doe striue to bring thee the greatest presents. For thou shalt make the one thy debtours, that will pray to God for thy prosperity; and by that [Page 102] means thou shalt also make God himselfe to be thy debtour, who, as for a thing lent vnto him, doth requite them that doe such things: but thou shalt be a debtour to the others, and shalt be forced to giue them an vnseemely reuerence, as to thy benefactors. Therefore be willing to oblige all men, but to be obliged by none, but God alone. For this truely is befitting one, that is an absolute King indeed. And giue to those that aske thee, and make much of them: but approoue lesse of them that present gifts vnto thee. For the whole ayme of these, is to receiue a recompence [Page 103] from thee: But all the care of the other, is to shewe themselues thankefull, for the fauours they haue receiued, if they can, here in this life, if not, by praying to God to render vnto thee manifold in the world to come.
CHAP. LVIII.
Of Nobility.
HE doth extremely dishonour the Nobility of the body, which hath not also the Nobility of the soule. Therfore doe thou togeather with the princely Nobility of the [Page 104] body, which thou hast, gett also the most high and perfect Nobility of the soule. For that of the body, is by nature, and deserueth no thankes; but this of the soule, dependeth of our owne will, and is thankeworthy. And doe not approoue of those that are noble, only in respect of the body, but those that are gracious in their soules. For a man ought not like other creatures, to haue only the bare nobility of the body. For the noblenesse of a Horse is statelinesse and surenesse of pace, and the noblenesse of a Hound is to haue a good mouth, and to hunt well, and so likewise of other [Page 105] creatures? But the nobility of a man, is to haue his soule adorned with all manner of vertues. For the ornament of the body is beawty and strength, and a strong and healthfull constitution; but the ornament of the soule is reason and good conditions, and the perfection of vertues.
CHAP. LIX.
Of Patience.
NEVER be angry with God, (my sonne) vpon any occasion. For this vseth oftentimes to proceed from pusillanimity: [Page 106] but receiue with a thankefull mind all things that befall thee, and stick not to submitt thy selfe to all things, which God would haue to happen vnto thee. If he would haue thee to reioyee, be merry; and if he would haue thee to mourne, be thou sad; and if he would haue thee to be in prosperity; enioy thy prosperity; and if he whould haue thee to be in aduersity, be willing to beare aduersity; Submitt to all things, and be pleased and contented with all things, that God would haue: only keepe thy selfe farre from sinne; For that only thou ought'st neuer to admitt, as being a thing, [Page 107] which proceedeth not from God, but from negligence. Therfore, neither when thou art in prosperity, be lifted vp; nor when thou art in aduersity, be thou ouer much cast downe. For if bearing thy felfe patiently in all things, thou shalt giue thankes to God for thy afflictions; thou shalt doubt lesse receiue the reward of patience: But if vexing thy selfe, thou shalt resist Gods disposing hand; thou shalt euen against thy will, suffer no lesse, being forcibly carried, and made to yeeld to his prouidence, and so thou shalt no whit benefit thy selfe, nay thou shalt loose the [Page 108] reward, which thou might'st haue gained by Patience.
CHAP. LX.
Of Instruction and Education of children.
IT is a thing most becomming a King, not only to care for that which concernes himselfe, but also to looke to that, which concernes the good of his subiects. For it is not sufficient to be himselfe good to his subiects, but he ought also to leaue his children, images and patternes of his vertue. For as that King [Page 109] which bringeth vp good children, doth good to all the Kingdome: so he which letts them be debauched for want of good breeding, doth wrong to the whole Realme. Therefore, my sonne, obey thy Fathers instructions, that thou may'st both doe good to thy selfe, and prosperously rule thy Kingdome, and may'st require mee for bringing thee vp, by leauing a good memory and name after thee.
CHAP. LXI.
Of the hurt that comes from the tongue.
HEare all things and learne of all men; but approoue of some things, and abhorre other things. Approoue of those things, which will bring profitt and honour to thee, and will doe no hurt to thy subiects: but abhorre those things, which will hurt thy subiects, and doe thee no good. For a deceitfull tongue, if it meet with a powerfull hand, will be a cause of many [Page 111] euills both to it selfe, and to them that are led by it: But a faire-spoken mouth, that obserueth trueth in all that it speaketh, doth much good to them that heare it, and to him that hath it. Therfore doe not delight in naughty men, but approoue of good men, and preserue peace amongst thy subiects, and suffer them not, to be sett on, or enraged one against another. For God is farre of from that place, where strifes and contentions are: but where peace and loue and concord is, they make God very neere and fauourable to those that liue in peace, and make [Page 112] peace-makers to be called the children of God.
CHAP. LXII.
Of Goodnesse.
ACCOVNT a good conscience to be the Crowne of Royalty, by which thou shalt more adorne thy selfe, then with a thousand other ornaments. For wealth is a deceitfull and slippery thing, and glorie is transitory, and victory passeth away, and pleasures are fading. But thy goodnesse only will endure for euer, and procure vnto thee [Page 113] an immortall memory, and will make, as it were, a wholsome antidote of thy example for thy posterity, making all men both praysers and imitators of thy life and Gouernment.
CHAP. LXIII.
Of Restraining and gouerning Pleasures.
KNOW my sonne, that men will then account thee a King indeed, when thou dost not only rule and keepe in awe thy subiects, but also when thou dost restraine [Page 114] and gouerne all thy pleasures. For let thy Crowne indeed be a signe of Royalty; but let Iustice accompany it: And thy purple will then adorne and become thee, if thy temperance also shall equally shine with it; This is a kind of shooe, vvhich the Emperors vvore; I haue seene one of them in Paris. And thy red shooe will then be an honour vnto thee, if with it, thou shalt tread vnder foot the glittering of pride. For these things are but the markes of temporall Royalty; but those other will deliuer thee from euerlasting punishment, and will procure vnto thee an immortall Kingdome.
CHAP. LXIV.
Of Perfect Reason.
BE very diligent in perfecting thy reason, which is the perfection of a man. For by it earthly Royalty or an earthly Kingdome, doth ressemble the order and harmony of heauen. For reason doth gouerne all humane things, without which all things in this life are out of order. Gett therfore vnto thy selfe the possession of reason, not in an vnperfect manner, but in perfection. For neither is the safety of a ship to [Page 116] be intrusted to the guiding of one, that hath not skill to guide it; neither is Kingly power to be committed to a King, vnlesse he hath the experimentall reason of affaires. For that which makes a Lyon (as they say) to beare rule among other beasts, is his strength, or courage; and that which doth giue the Eagle command ouer other birds, is her high and swift flying and actiuity: But reason is the only thing vpon earth, that doth giue a man power ouer other men.
CHAP. LXV.
Of being not lifted vp in mind.
BE neuer lifted vp in mind with thy victories ouer thy aduersaries, neither insult ouer the calamities of thy enemies, neither reioyce at the fall of any that oppose thee, neither mock at the aduersity of another; neither shew signes of ioy at the destruction of any man. For we haue all the same nature, and no man knowes that which is to come. Therfore consider those Kings, or Emperors that haue bene before [Page 118] thee; and then shalt thou learne, what things hereafter may fall vpon thee. For the course of mans life worketh many changes, and that which those that haue bene before vs, haue suffered, may serue for an instruction to those that are now liuing. Therfore be not, I say, lifted vp too high, that thou mayst not haue the greater fall. And doe not thinke any of the Trophies, which thou hast atcheiued, That is, ascribe them vnto God. to be the worke of thy selfe alone; and thou shalt neuer know by thy owne experience the extremity of aduersity. But bewayle other mens calamityes, and haue compassion on those men that [Page 119] doe suffer afflictions, seeing that thou thy selfe also art a man. And the solemnities, which thou dost celebrate for thy victoryes thankefully dedicate vnto God only, that remembring aduersity, in the midst of thy prosperity; and in aduersity, incouraging thy selfe with hope of prosperity, thou may'st neuer forgett, that thou art a man.
CHAP. LXVI.
Of Reading Good bookes.
AND that thou may'st euery way adorne thy mind: thinke not much to reade ouer the sayings of the Ancients; For thou shalt find many things profitable in them: And aboue all, reade the sayings of Solomon, and the precepts of Isocrates, and if thou wilt, meditate also on the counsells of Iesus the sonne of Sirach, for so much as from thence, thou may'st learne and gather Politick and [Page 121] Kingly vertues. As for all other the sauing oracles of holy Scipture written by diuine inspiration, it is altogeather necessary, that they should be infused into thee, togeather with the rest. And when thou shalt be perfected in vnderstanding, thou shalt both make mee thy King and Father, and Teacher glad; and then thou thy selfe shalt be thought worthy to exhort others, and thou shalt more perfectly knowe the proper end of thy Creation, and being man, and that no man is without sinne, and that no man shall escape [Page 122] the tryall of those things which he hath done, and that no man knowes the vncertaine end of his owne life.