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Three Rules to be observed for the Preservation of a

Man's Estate.


AMONGST the other things of this world, take care of thy estate, which thou shalt ever preserve if thou observe three things: first, that thou know what thou hast, what everything is worth that thou hast, and to see that thou art not wasted by thy servants and offi

The second is, that thou never spend anything before thou have it; for borrowing is the canker and death of every man's estate. The third is, that thou suffer not thyself to be wounded for other men's faults, and scourged for other men's offences; which is, the surety for another, for thereby millions of men have been beggared and destroyed, paying the reckoning of other men's riot, and the charge of other men's folly and prodigality,

If thou smart, smart for thine own sins; and above all things, be not made an ass to carry the burdens of other men; if any friend desire thee to be his surety, give him a part of what thou hast to spare; if he press thee farther, he is not thy friend at all, for friendship rather chooseth harm to itself than offereth it. If thou be bound for a stranger, thou art a fool; if for a merchant, thou puttest thy estate to learn to swim; if for a churchman, he hath no inheritance; if for a lawyer, he will find an invasion by a syllable or word to abuse thee; if for a poor man, thou must pay it thyself; if for a rich man, he needs not: therefore from suretyship, as from a manslayer or enchanter, bless thyself; for the best profit and return will be this, that if thou force him for whom thou art bound, to pay it himself, he will become thy enemy; if thou use to pay it thyself, thou wilt be a beggar; and believe this, and print it in thy thought, that what virtue soever thou hast, be it never so manifold, if thou be poor withal, thou and thy qualities shall be despised.

Besides, poverty is ofttimes sent as a curse of God; it is a shame amongst men, an imprisonment of the mind, a vexation of every worthy spirit; thou shalt neither help thyself nor others; thou shalt drown thee in all thy virtues, having no means to show them; thou shalt be a burden and an eyesore to thy friends, every man will fear thy company; thou shalt be driven basely to beg and depend on others, to flatter unworthy men, to make dishonest shifts; and, to conclude, poverty provokes a man to do infamous and detested deeds; let no vanity, therefore, or persuasion, draw thee to that worst of worldly miseries.

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Sports upon the Ice in Elizabeth's Reign.

When that great moor which washeth Moorfields, at the north wall of the city, is frozen over, great companies of young men go to sport upon the ice; then fetching a run, and setting their feet at a distance, and placing their bodies sidewise, they slide a great way. Others take heaps of ice, as if it were great mill-stones, and make seats; many going before, draw him that sits thereon, holding one another by the hand in going so fast; some slipping with their feet, all fall down together: some are better practised to the ice, and bind to their shoes bones, as the legs of some beasts, and hold stakes in their hands headed with sharp iron, which sometimes they strike against the ice; and these men go on with speed as doth a bird in the air, or darts shot from some warlike engine: sometimes two men set themselves at a distance, and run one against another, as it were at tilt, with these stakes, wherewith one or both parties are thrown down, not without some hurt to their bodies; and after their fall, by reason of the violent motion, are carried a good distance from one another; and wheresoever the ice doth touch their head, it rubs off all the skin, and lays it bare; and if one fall upon his leg or arm, it is usually broken; but young men greedy of honour, and desirous of victory, do thus exercise themselves in counterfeit battles, that they may bear the brunt more strongly when they come to it in good earnest. 3*




[At the great conference held in 1604 at Hampton Court, between the established and puritan clergy, the version of Scripture then existing was generally disapproved of. King James consequently appointed fifty-four men, many of whom were eminent as Hebrew and Greek scholars, to commence a new translation. In 1607, forty-seven of the number met, in six parties, at Oxford, Cambridge, and Westminster, and proceeded to their task, a certain portion of Scripture being assigned to each, Every individual of each division in the first place translated the portion assigned to the division, all of which translations were collected; and when each party had determined on the construction of its part, it was proposed to the other divisions for general approbation. When they met together, one read the new version, whilst all the rest held in their hands either copies of the original, or some valuable version; and on any one objecting to a passage, the reader stopped till it was agreed upon. The result was published in 1611, and has ever since been reputed as a translation generally faithful, and an excellent specimen of the language of the time. Being universally read by all ranks of the cople, it has contributed essentially to give stability and uniformity to the English tongue.]

Paul's Defence before King Agrippa. On the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains and principal men of the city, at Festus' commandment Paul was brought forth. And Festus said, "King Agrippa, and all men which are here present with us, ye see this man about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him: of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O King Agrippa, that after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.”

Then Agrippa said unto Paul, “ Thou art permitted to speak for thyself.” Then Paul stretched forth the hand and answered for himself:

“ I think myself happy, King Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews : especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

“My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews, which knew me from the beginning, (if they would testify) that after the most straitest sect of our religion, I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to

For which hope's sake, King Agrippa, I am accused of the Jews.

“Why should it be thought a thing incredible with you, that God should raise the dead? I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I


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