THOU, even myself, whom next God, my Prince and Country, I am most engaged unto, it is not un likely but some will wonder why, contrary to the world's custom, I have made choice of thy patronage for this book, rather than the protection of such whose mightiness might seem better able to defend it; especially considering such a gigantic troop of adversaries have banded themselves against Virtue, that one of them, Goliah-like, dares rail upon an whole host of Israel. It may be, I say, some will wonder, and some scoff at me for it: for which cause (though to answer them with sic volo had been sufficient : yet to shew I will not, like our great ones, stand so much upon my authority as to make my will my reason) I here let you know why, and for what causes I have done it. The first is this: I could not amongst all men find any man, in my opinion, so fitting for this purpose, but either my work was unworthy or too worthy his patro❤ nage. Secondly, it is said, obsequium amicos, veritas odium parit: and I doubting my free speech would hardly make a diapason pleasing to the ear of a common Mecænas, thought it best to hold my tongue, or speak to myself, whose disposition I am better ac

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quainted with. Thirdly, seeing I know but what men appear, and not what they are, I had rather endure the kite's tyranny, than with Esop's doves make the sparrow-hawk my champion. Fourthly, if I have spoken truth, it is able to defend itself; if not, whoever be my patron, it is I must answer for it. Fifthly, for-as-much as I know mine own mind best, I purpose, if need be, to become mine own advocate. Sixthly, for my own sake I first made it, and therefore certain I am, myself have most right unto it. But seventhly, and lastly, (which is indeed the principal reason) I have made this dedication to my own self, even to put thee in mind, seeing thou hast here boldly bid defiance to the flesh, and upon, just causes quarrelled with the world, that thou, take heed to thine own words, and not through baseness of mind or untowardness of fortune, to thy everlasting disgrace, faintly give over so noble a combat. If ever adversity (as it is likely enough), oppress thee, yet remember thine own sayings, and in despite of outward destinies, have a care to keep an undejected heart still free for virtue. Or on the contrary, if ever (as it is unlikely) unexpected prosperity be cast upon thee, then look to thyself, take to thee this poor book of thine, wherein thou shalt see the danger of it; and be, perhaps, thereby stayed from many a perilous enterprize, which that estate might else drive thee into. Read it weekly, daily, yea, and hourly too. What though it be thy. own? Thou knowest man's nature to be so uncertain and prone to forgetfulness, even in the best things, that thou canst not have too many memorandums. The wisest fall, and therefore was every day Philip de

sirous to be remembered that he was a man. Thou thinkest, I know, still to remain what thou art; I desire in some things thou mayest: but unless thou labour it with diligent watchfulness thy affection, it is at least much to be doubted, if not altogether to be despaired of. For thou hast seen many, by an alteration in their estate, been so metamorphosed, as if they were neither the same men, nor of that nation.

Nay, (remember it) thou thyself, and that but upon a bare hope or imagination of some preferment, hast been puffed up and exalted above measure. Consider now, then, how much more thou hadst been so, and what had become of thee, if GoD had not, by dashing those hopes, called thee to thyself again. Alas! if he had answered thy ambitious expectations to thy desire, thou hadst been by this time past recovery, and not thought of this; but delighted in villany, been overmastered by passion, rushed into all vanity and presumption; yet never felt any danger, till it were too late to prevent it. Thou hast oft wished thou hadst been born to the like means that others are; which, might it have been so, now thou seest, thou shouldest hardly or never have come to the knowledge of those things, that are now shown thee. It is true, thou hast lamented to be crossed in thy preferments, but thou seest since, that it might have been thy undoing if it had not been so; and mayest persuade thyself, whether it be now or never, it will be to thy good. For tell me, hast thou not often felt, even when thou wert busiest to prevent them, fond-love, ambition, revenge, covetousness, and such-like passions, then to invade

thee? I see thou hast perceived it. How much more then, would they have been ready to assail thee, when quite forgetting them, thou hadst wholly addicted thyself to the things of this world! Let me advise thee, my dear self, then, to make use of this thine own work; it will be better to thee than all the world: for this good it may do thee, and to this end I made both it and the dedication thereof to thee, that if ever here: after the temptations of the world, the flesh, and the devil, or any occasion should make thee to forget this mind which thou art now in, or so blind thy understanding, thou shouldest not perceive thine own and the world's follies as thou dost; that if thou shouldest be in that miserable state (as many are) to have no feeling of thy danger; that if thou shouldest be wofully flattered, and have no friend that dares, or loves thee so well, to put thee in mind of thy transgressions;

That, then this may shew thee what once thou wert; touch thee again with the feeling of thy miseries; and be unto thee that true friend, which, free from all feigning, shall plainly tell thee, what perhaps should else have never been brought again to thy remembrance. Look then, that for thy own sake thou respect this, however to others it may seem a trifle.→ Be careful of thy actions; for seeing thou knowest the dangerous passions whereunto man is subject, hast shown his vanities, laid open his weakness, and sharply taxed his presumption: if now thou wouldest wilfully run thyself into the same evils, the world would upbraid thee, this book, yea, thy conscience accuse thee, GoD and good men hate thee, thy fault