Remains of Sir Walter Raleigh ...

CHAP. IV. Private quarrels to be a∣voided.

BE carefull to avoid publick dispu∣tations at Feast, or at Tables, a∣mong

cholerick or quarrelsom persons; and eschew evermore to be acquainted or familiar with Ruffians, for thou shalt be in as much danger in contending with a brawler in a private quarrel, as in a battel, wherein thou mayest get honour to thy self and safety to thy Prince and Countrey; but if thou be once engaged, carry thy self bravely, that they may fear thee after. To shun therefore private fight, be well advi∣sed in thy words and behaviour, for honour and shame is in the talk, and the tongue of a man causeth him to fall.

Iest 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 publickly, though thou know her to be evil; for those that are faulty can∣not endure to be taxed but will seek to be avenged of thee, and those that are not guilty cannot endure unjust reproch. And as there is nothing more shamefull and dishonest, than to do wrong, so truth it self cutteth his throat that carrieth her publikly in every place. Remember the divine, say∣ing, He that keepeth his mouth, keep∣eth his life. Do therefore right to all

men where it may profit them, and thou shalt thereby get much love, and forbear to speak evil things of men, though it be tru•• (if thou be not con∣strained) and thereby thou shalt avoid malice and revenge.

Do not accuse any man of any crime, if it be not to save thy self, thy Prince, or Countrey, for there is nothing more dishonourable (next to Treason it self) than to be an Accuser Notwithstand∣ing I would not have thee for any re∣spect loose thy reputation, or endure publick disgrace, for better it were not to live, than to live a coward, if the offence proceed not from thy selfe; if it do, it shall be better to compound it upon good terms, than to hazard thy self; for if thou overcome, thou art vnder the cruelty of the Law, if thou art overcome, thou art dead or dishonoured. If thou therefore con∣tend, or discourse in argument; let it be with wise and sober men, of whom thou mayest learn by reasoning, and not with ignorant persons, for thou shalt thereby in trust those that will not thank thee, and utter, what they have learned from thee, for their own. But if thou know more that other men, utter it when it may do thee ho∣nour,

and not in assemblies of ignorant and common persons.

Speaking much also, is a sign of va∣nity; for he that is lavish in words, is a niggard in deeds; and as Solomon saith, The mouth of a wise men is in his heart, the heart of a fool is in his mouth, because what he knoweth or thinketh, he uttereth: And by thy words and discourses, men will judge thee. For as Socrates saith, such as thy words are, such will thy affections be esteemed; and such will thy deeds as thy a••••ct••••••s, and such thy life as thy deeds. Therefore be advised what thou dost discourse of, what thou maintainest; whether touching Religion, State, or vanity; for it thou erie in the first, thou shalt be accounted profane; if in the second, dangerous; if in the third, in∣discreet and foolish: He that cannot re∣frain from much speaking, is like a Ci∣tie without walls, and lesse pains in the world a man cannot take, than to hold his tongue; therefore, if thou observest this rule in all assemblies, thou shalt seldom erre; restrain thy choller, hear∣ken much, and speak little; for the tongue is the instrument of the great∣est good and greatest evil that is done in the world.

According to Solomon, Life and death are in the power of the tongue: and as Euripide, truly affirmeth, Every unbrialed tongue, in the end shall find it self unfortunate; for in all that ever I observed in the course of worldly things, I ever found that mens for∣tunes are oftner made by their tongues than by their virtues, and more mens fortunes overthrown thereby also, than by their vices. And to conclude, all quarrels, mischief, hatred, and destru∣ction, ariseth from unadvised speech, and in much speech there are many er∣rours, out of which thy enemies shall ever take the most dangerous advan∣tage. And as thou shalt be happy, if thou thy self observe these things, so shall it be most profitable for thee to avoid their companies that erre in that kind, and not to hearken to Tale∣bearers, to inquisitive persons, and such as busie themselves with other mens estates, that creep into houses as spies, to learn news which concerns them not; for assure thy self such per∣sons are most base and unworthy, and I never knew any of them prosper, or respected amongst worthy or wise men.

Take heed also that thou be not found a liar; for a lying spirit is hate∣full both to God and man. A liar is commonly a Coward; for he dares not avow truth. A liar is trusted of no man he can have no credit, neither in pub∣lick nor private; and if there were no more arguments than thee, know that our Lord in S. John saith That it is a vice proper to Satan, lying being op∣posite to the nature of God, which consisteth in Truth; and the gain of lying is nothing else, but not to be trusted of any, nor to be believed when we say the truth. It is said in the Proverbs, That God hateth false lips; and he that speaketh lips, shall perish. Thus thou mayest see and find in all the Books of God, how odious and contrary to God a liar is; and for the world, believe it, that it never did any man good (except in the extremity of saving life;) for a liar is of a base, un∣worthy, and cowardly spirit.