St. James saith, they are as men “that look sometimes into a glass, and presently forget their own shape and favor.”  As for business, a man may think, if he will, that two eyes see no more than one; or, that a gamester seeth always more than a looker-on; or, that a man in anger is as wise as he that hath said over the four-and-twenty letters; or, that a musket may be shot off as well upon the arm as upon a rest; and such other fond and high imaginations, to think himself all in all:  but when all is done, the help of good counsel is that which setteth business straight:  and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business of one man, and in another business of another man, it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers:  one, that he shall not be faithfully counseled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends which he hath that giveth it:  the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief, and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in a way for a present cure, but overthroweth your health in some other kind, and so cure the disease and kill the patient:  but a friend that is wholly acquainted with a man’s estate will beware, by furthering any present business, how he dasheth upon the other inconvenience.  And therefore, rest not upon scattered counsels:  they will rather distract and mislead, than settle and direct.

After these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit, which is like the pomegranate, full of many kernels; I mean aid, and bearing a part in all actions and occasions.  Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are which a man cannot do himself:  and then it will appear that it was a sparing speech of the ancients to say, “that a friend is another himself;” for that a friend is far more than himself.  Men have their time, and die many times in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like.  If a man have a true friend, he may rest almost secure that the care of those things will continue after him; so that a man hath, as it were, two lives in his desires.  A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are, as it were, granted to him and his deputy; for he may exercise them by his friend.  How many things are there, which a man cannot, with any face or comeliness, say or do himself; A man can scarce allege his own merits with modesty, much less