paie his, and seeketh his own overthrow. Therefore, if hee be such a one that you cannot well say nay, choose rather then to lend that monie from yourselves vppon good bonds, though you borrow it so may you pleasure your friende and happilie secure yourselves. . .

8. Towards your superiors bee humble, yet generous; with your equalls, familiar yet respective; towards your inferiours, shewe much humilitie, with some familiaritie. The first prepares way to aduancement; the second will make you known for men well bred; the third gains a good report, which once gained may easilie be kept. for the multitude are easilier won by vnprofitable curtesies then by churlish benefits. Yet doe I not advise you overmuch to affect or neglect popularitie.

9. Trust no man with your credit or estate, for it is meere follie for a man to inthrall himselfe further to his friend then that hee needs not feare him being his enemie.

10. Be not scurrilous in conversation nor stoical in your wits, for the one makes you vnwelcome to all companies, as the other puts quarrels on your heads, and makes you hated of your best friends. Iests, when they do sauour of too much truth, leaue a bitternes in the mindes of those that are touched. And although I haue alreadie pointed at these inclusive, yet I thinke it necessarie to leave it to you as a caution, because I have seen manie so prone to quippe and gird, as they had rather lose their friend than their iest.

Certaine Precepts, by William Cecil, Lord Burleigh. Lond., 1617.

51. John Jewell, 1522-1571. (Handbook, par. 295.) Author of the Apology for the Church of England, one of the most learned defences of Protestantism, as Chillingworth's is the most logical. It was written in elegant Latin: and the following passage is from a translation by Lady Bacon, the mother of the great Chancellor.

The Roman Catholic claim to Antiquity.

What great pomp and crack is this the Roman Catholics make of antiquity! Why brag they so of the ancient fathers, and of the new and old councils? Why will they seem to trust to their authority, whom, when they list, they despise at their own pleasure?

Talk or boast.

But I have a special fancy to common a word or two rather with the pope's good holiness, and to say these things to his own face. Tell us, I pray you, good holy father, seeing ye do crack so much of all antiquity, and boast yourself that all men are joined to you alone, which of all the fathers have at any time called you by the name of the highest prelate, the universal bishop, or the head of the church? Which of the ancient fathers or doctors ever said that both the swords were committed to you? Which of them ever said that you have authority and a right to call councils? Which of them ever said that the whole world is but your diocese? Which of them, that all bishops have received of your fulness? Which of them, that all power is given to you as well in heaven as in earth? Which of them, that neither kings, nor the whole clergy, nor yet all people together, are able to be judges over you? Which of them, that kings and emperors by Christ's commandment and will do receive authority at your hand? Which of them, with so precise and mathematical limitation, hath surveyed and determined you to be seventy and seven times greater than the mightiest kings? Which of them, that more ample authority is given to you than to the residue of the patriarchs? Which of them, that you are the Lord God, or that you are not a mere natural man, but a certain substance made and grown together of God and man? Which of them, that you are the only head-spring of all law? Which of them, that you have power over purgatories? Which of them, that you are able to command the angels of God as you list yourself? Which of them that ever said that you are the Lord of lords, and the King of kings?

We can also go further with you in like sort. What one amongst the whole number of the elder bishops and fathers ever taught you either to say private mass whiles the people stared on, or to lift up the sacraments over your head (in which point consisteth now all your religion); or else to mangle Christ's sacraments, and to bereave the people of the one part, contrary to Christ's institution and plain expressed words? But, that we may once come to an end, what one is there of all the fathers which hath taught you to distribute Christ's blood and the holy martyrs' merits, and to sell openly, as merchandizes, your pardons and all a Commune, exchange.

The Archbishops of Constantinople, Antioch, and Alexandria.

the rooms and lodgings of purgatory? These men are wont to speak much of a certain secret doctrine of theirs, and manifold and sundry readings. Then let them bring forth somewhat now, if they can, that it may appear they have at least read, or do know somewhat. They have often stoutly noised in all corners where they went, how all the parts of their religion be very old, and have been approved not only by the multitude, but also by the consent and continual observation of all nations and times. Let them, therefore, once in their life show this their antiquity; let them make appear at eye, that the things whereof they make such ado have taken so long and large increase: let them declare that all Christian nations have agreed by consent to this their religion. Apology, part v., ch. V., div. iv.

52. Richard Edwards, 1523-1566: and Lord Vaux, b. 1520.

(Handbook, par. 84.)

The falling out of faithful Friends renewing is of Love.'

In going to my naked bed, as one that would have slept,
I heard a wife sing to her child, that long before had wept.
Who sighed sore, and sang full sweet, to bring the babe to rest,
That would not cease, but cried still, in sucking at her breast.
She was full weary of the watch, and grieved with her child,
She rocked it and rated it, until on her it smiled;

Then did she say, 'Now have I found the proverb true to prove, "The falling out of faithful friends renewing is of love.'

One stanza out of four. From the Paradise of Dainty Devices
ELLIS, Specimens, ..., 113.

Of a Contented Mind, by Lord Vaux.
When all is done and said,

In the end thus shall you find,

He most of all doth bathe in bliss
That hath a quiet mind.

Companion none is like

Unto the mind alone,

For many have been harmed by speech
Through thinking few or none. . . .

• The Court Musician.

Our wealth leaves us at death,

Our kinsmen at the grave;

But virtue of the mind unto

The heavens with us we have.
Wherefore for virtue's sake

I can be well content,

The sweetest time of all my life

To deem in thinking spent.

Paradise of Dainty Devices. ELLIS, ii., 58.

53. Thomas Tusser, 1523-1580. (Handbook, pars. 83, 85.) Author of the earliest didactic poem in English.

What wisdom more, what better life, than pleaseth God to send?
What worldly goods, what longer use, than pleaseth God to lend?
What better fare than well content, agreeing with thy wealth?
What better guest than trusty friend, in sickness and in health?
What better bed than conscience good, to pass the night with sleep?
What better work than daily care from sin thyself to keep?
What better thought than think on God, and daily Him to serve?
What better gift than to the poor, that ready be to sterve?
What greater praise of God and man than mercy for to show?
Who, merciless, shall mercy find, that mercy shows to few?
What worse despair than loath to die, for fear to go to hell?
What greater faith than trust in God, through Christ in heaven
to dwell?

Five Hundred Points of Good Husbandry.

Ib., ch. xlvi.

The following lines from Tusser have become proverbial :—
'Tis merry in hall when beards wag all.
At Christmas play and make good cheer,
For Christmas comes but once a year.

Look 'ere thou leap, see 'ere thou go.
In doing of aught let your wit bear a stroke
For buying or selling of pig in a poke.
The stone that is rolling can gather no moss;
For master and servant oft changing is loss.

• Starve.

Ib., ch. xii. Ib., ch. lvii.

16.

16.

54. George Gascoigne, 1540-1577. (Handbook, pars. 120, 121.)

One of the earliest English satirists.

Men would rather seem than be.

That age is deade and vanisht long ago,

Which thought that steele, both trusty was and true
And needed not a foyle of contraries,

But shewde al things euen as they were in deede.
In steade whereof, our curious years can finde
The christal glas, which glimseth braue and bright,
And shewes the thing much better far than it,
Beguylde with foyles, of sundry subtil sights
So that they seeme and couet not to be.

This is the cause (beleve me now, my lorde)
That realmes do rewe from high prosperity,
That kings decline from princely gouernment,
That lords do lacke their auncestors good wil,
That knights consume their patrimonie still
That roysters brag, aboue their betters rome,
That sicophants are counted idly guests,
That Lais leades a ladies life alofte,

And Lucrece lurkes with sobre bashful grace.

Echo verse.

The Steele Glas.

In one of the masques played before Queen Elizabeth is‘a dialogue with echo; devised, penned, and pronounced by Maister Gascoigne, and that upon a very great sudden.' It is a specimen of versification not common in our literature.

Well Echo tell me yet,
How I might come to see
This comely Queen of whom
we talk?

Oh were she but by thee!
'By thee.'

By me! Oh were that true,

How might I see her face, How might I know her from the rest,

Or judge her by her grace.

Well then, if so mine eyes

Be such as they have been,
Methinks I see among them all,
This same should be the Queen.

'The Queen.'

'Her grace.