Chap 1. Of the begetting of a Noble Sonne.

ALthough this first duty of parents in endevou­ring themselues to haue vertuous children me­rits chieflie to be considered, as that which gi­veth the substance, the constitution, the nature, & to cal it so, the verie temper to a man; (and so is natural vnto him,) whereas Nursing and Institution are on­lie artificiall: yet I see few, who consider well how to performe it, as they shoulde. They that faile in this first point, will as hardlie correct their fault by the o­ther two, as a mans second & thirde operation of the stomacke can digest that meate, which the first con­coction could not: so that the omission therof, is one of the most enormous, and remarkeable faultes, that can be in a common wealth, albeit no man complai­neth to haue it amended. But alas! I heare many cry out against me, that I should bee so bold, as once to thinke, I am able to note that, which so manie wise men cannot, or rather wil not obserue: that I should complaine of that, which no man feeleth, & take vp­on me, to counsaile others, wherin I am no waies ex­perimented my selfe. My intention will excuse my vnexperience; which is only to propone the opiniō of the most skilfull Philosophers, and Physitions; with this assurance, that God worketh all things by second causes, and that they who will haue it otherwise, doe [Page 13] nothing els (as Iob said to his friends) but speake wic­kedly for Gods defence; & gladly I embrace the PoetsIob. 13. 7. allegorie, that the highest lincke of Natures chaine, is tied to the foot of great Iuppiters chaire.

To begin then, I wish you to know, that as the J­mages of Mercurie were not made of euery kinde of woode, the Persians Royall ointment of all sortes of spices, not the Mythreda [...]e of all Jngredients; no more are vertuous children begotten by euery man. But as the heathen Gods were all made of the wood of Thya: so Noble sons are engendred of some rare,Homer. and singular substaunce, which Nature brings not forth, in euerie person, nor euery day. Wherefore, I will heere vse the policie of a skilfull Gardiner, who purposing to haue in his Garden a rare, and precious hearb, which should be to him, & others, both pleasāt, & profitable, wil first search where he may finde the most mellow, & fertile earth to plāt the seed in. J counsel then al Noble men, to be as carefull in choosing of their wiues (which must be the soyle) as the Romās in electing the Vestal Virgins to see that they be vertuous, wel nurtured, wise, chast, of gra­cious countenance, of personable bodie, of pleasing deliuerie of speech. For albeit manie Philosophers be of contrarie opinion to Hippocrates, & his interpre­tour Gallen, concerning the mothers part; yet the childe receaueth increment, and nourishment from her, sufficient to alter his constitutiō. It were no lesse ridiculous then tedious, to insist in particular proba­tion of these perfections premitted: wherfore before they sing Hymen Hymenaee, I reiterat onlie, that they [Page 14] haue a due regard, of her personable body; because a goodly presēce, is much worth in a Noble personage.2. fast Aen. 4. 6. Genus arguitur vultu, as appeareth by the descriptiō and praises of Aeneas, and Marcellus in Virgil. Yea J wish them, to sacrifice rather vnto the three Graces then to Moneta & Plutus, preferring ever the beau­tie of Venus, before the riches of Iuno: & that they re­member in their pursuit of marriage, ‘Ludet, quislerili semina ponit humo.’ Propert.

After such heedfull choise I wish them to sollicite with ardent praier, not Pertunda, Prema, or Perfica, as manie yet Gentilize, but the Almightie Presi­dēt of marriage; crauing him, to sāctifie their Couch of Matrimonie, with godlie and wise children; as our first Parents obtained of God by praier, (afterGen. 2. & 4. 21. 30. the birth of wicked Cayne) a righteous Abell, & then Seth that Holie man; So Abraham after a cursed I smaell, had giuen to him a blessed I saac; and Iacob receiued a faithful Ioseph; Elkana & Hānae prostrat be­fore God, had a Sāmuel, who did minister before the1. Sam. 2. Sam. 22. Lord; Dauid and Bethsheba lamenting their sinnes, enioied Salomon of excellent wisdome; Sacharie, and Elizabeth feareing the Lord, were blessed with Iohn Baptist, the forerunner of the Lord.

With that supernatural helpe of praier, natural meanes wil succeed the better, which I think consists cheiflie in the temperature of the elemental quali­ties,Hyp [...]er, Galen. Propert 3. (as the most learned physitions saie, and some of the most iudicious Poets; Naturae sequitur semina quis (que) suae,) Even at their forming, not expecting the influence of the stares, and coniunction of Planets, [Page 15] at their howet of Natiuitie; nor yet the guydance al their life time, by a poetical Fate. Therfore J aduise al Noble Parents, to be verie careful in keeping of a good Diet; which particularly here I wil not prescrib nor yet shew, how children should shake of the bāds of nature, wherin they are detained the space of nine monthes; fearing J should be paid with Protagoras praises, by Apelles, and the Centurions commenda­tion, non amo nimiùm diligentes, as the Africā said.

‘Non etenim cuivis, se praebet Apollo videndum.’ I wil onlie thus deuoutly implore Lucinas helpe, to grant the mother an happie deliuerie.

Chapt. 2. Of the Childes name.

AFter the birth, The Name should be the first benefit which Parents bestow vpon their chil­dren, and that withal conuenient speed, not de­layingMar [...]. Cr [...]. Plu. Rō. Quest. Gen. 21. til the seauenth yeare, as the Polonians & ma­nie other doe; nor to the Romans cleansing day, obser­ued vpō the ninth day for boies; nor yet to the eight daie, as the Iewes did their circūcision: but rather lett them be Christened vpon the verie birth daie (if it31. 18. be possible) after the example of Iacob & Zacharias; according to our anciēt Brittaine custome. I would wish that they giue their sonnes, pleasant and easie Names to be pronounced and remembred; because good names were ever esteemed to be happie, and first enrouled in the Romane musters, first called outCorn. Tatit. to sacrifice at the establishing of Colonies, & euer e­rected to high honors: as appeareth by Constantine, who of a simple souldier was chosē Empetour at Sil­cester by the armie of the Brittains against Honorius, onlie for his luckie name. So was one Religianus of no greater qualitie made Emperour of Illiricum. In all contries and nations there hath euer beene some names more affected then others, as IAMES in Scot­land, HENRY in England, and CHARLES in Germanie. These in special I recommend vnto al Nobles to be their triae nomina▪ as euer importing vnto vs and our posteritie a most fortunate and happie raigne For as his Maiesties dominion is limited with the great Oceā, & his most famous name spred through the whole world: so one day by Gods grace:

as is not only prophesied by Apolloes Priest, but also by Christs Prophet; that on day there shalbe a Triūph o­ver the seauen headed dragon, & Trophaees planted vpon the toppe of the seaven Mountaines. As hee is the ninth both of England, and Scotland by name, heHENRICVS STVARTVS Lips. de Const. 1. 16. prognosticats the most dangerous Clymactericall year to that Antichrist. Therefore Lipsius, thou didst not erre, when thou sawest a Sunne rising in our Occi­dent some thyrteene yeares agoe. And O Thrice­happy Prince,

ET PATER Aen [...]as, & Avunculus Excitet Hector. Remember then how this Tyrant the Pope hath de­tained Christs Spouse these many years in bondage. Consider euen now how the particular members of Christs Church haue their eies fixed vpō your High­nes, as the Goates of Candie, vpon the Canicular star, when it ariseth in their Horizon. They adore your ri­sing as the Elephant doth the Sunne's, hoping it shall be the Popes downefal. O sweet hope that staied lastHes [...]d. in Pandoras box! O hope the only Balsamum of our woūds! O most Noble Prince when shall we cleaue the Alpes with you? When shall the distressed Pro­testants of Saluce, & the people of Piem [...]t cry withPier. Hi [...]r [...]g. 1. Plin. 10. 21. ioie or feare, this is that Rampant Lyon so highly re­nowned, going to tear the Tyger in pieces. Courage then, most hopeful and dreadful Prince,

Jt is he who shal loose the Adamant chaines of Ma­homet, & restore the Christians to their libertie. For of him it is truelie meant, vos etiam pelliti Scythae po­tentimanu habenas temperate Asiae, at (que) isti ipsi m [...]x Lips. ibid. [...]b Turcas di­cit qui ex tllis discedite▪ & sceptrum relinquite huic ad Oceanum gē ­ti. Now are the Turkes prophesies fulfilled, & by the valour of our Augustus his sonnes; one daie shal it be sung, Divisum imperium cum Ioue Caesar habet.

Chap. 3. Of Nursing the Childe.2 Dutie of Parents. 6. in verr. 1. [...] ­ [...]il. [...] pro dom [...] sua.

IF ever there w [...]re cause to crie out against manie Mothers, as Cicero did against Verres and Cateline o tempora! o mores! surelie it is now, when I see so manie, after they haue nursed their children the space of nine monethes, and haue indured so great paines & danger in bearing them, before euer they knewe or sawe thē, to expose them or rather more truelie, to forsake thē in their greatest need. Oh what Homilies of the ancient Fathers? what reasōs of learnedS. Chris. in Ps 50. hom. 1. Judg. 1. Gen 21. Pyhsitions can perswade them? how is it, that the example of Anna the mother of Sam [...]el, of Sara the mother of Isaac, of blessed Marie the mother of Christ, is not able to moue thē to pittie? who should tel them of H [...]cuba that nursed Hector, of Thesa­lonice, Illi [...]d. 22. [...]ustin. 16. [...]drss. 11. Penelope, & manie other Queenes both Chri­stian [Page 19] and heathen that nursed their owne children? Whē the pittiful cries of the poore Infāt, their own flesh and bloud cannot prouoke them to doe the of­ficeA Gell. i2. 1. of a Mother▪ Doth not nature herselfe cōplaine manie times in their owne papps? How manie mo­thers labour by their Physitions meanes, to change Gods blessing into a curse of drie breasts! Al you tē ­derPlut de Edu harted and wise Mothers discharge not onlie the halfe, but euen the whole and best dutie of a Mother, if your health wil permit. Otherwise I counsell you to prouide a Nurse foure or fiue monthes before you be brought a Bed; and to giue her of the sāe meat you eate your selues; to the intent the child may suck milk made of the same substance he receaued be fore he was borne. And to shewe you of what qualitie & complexion the Nurse should be, these are my bestGallen. obseruations. vid. She must be young of a hott and drie complexion or at the least cold and drie in the first degree only: which you shal knowe by her quick witt to vnderstād anie thing, by a brownish coulor in her face, by the thicknes of the haires of her head &c She must be of a midle stature, nether to fatt, nor to leane: as also her papps of an indifferent bignes, and ful of sweet milke, which wilbe nether too thick nor to thinne; as when you milke it vpon a glasse, it wil not fleet but stād, except you bowe down the glasse. Let her worke much, eate little, lie hard, and be able to indure heat and cold: let her be euer of a merrie & cheerful countenāce: for a frowning face abaseth the courage of the Childe, and maketh him troublesome not knowing his owne desiers, & causeth also a feare [Page 20] which in manie yeares wil not be forgotten. And be­cause litle Infants are verie subiect to feare, as beingHip [...]. 6. Epid. sect. 1. Arist 2 Eth. c. 2. not yet able to make difference betweene good and bad; Let the Nurse therfore euer beare the childe in her armes, or rock him in the cradle. Albeit some Physitions hold the opinion that the crying of young children consumeth the melancholie humors, which they retaine of their Mother, yet J counsel the Nurse to still them; and so soone as they begin to crie, that shee begin to sing vnto them. Not because I thinke the soule is a harmonie, as some hold; or that I thinkPyth. of too contraries the strōgest expelleth the weakest; but because J knowe, that the vegetatiue facultie ofArist. 1. de [...]nima. the soule, which is most powerfull in childhood, tak­eth delight in plesant and ioyfull things, and natural­lie abhorreth the contrarie. I must also remēber her, that she be verie heedfull he receaue no hurt or ble­mish in his body, by slrict swathing, falling, lookinge awrie, or by anie other carlesse negligence.

‘Gratior est pulchro venien [...] de corpore virtus.’ Aen. 5. Lastly, that shee neuer suffer vndecent words to bee spoken, or vnciuil actions to be done in his presence,

For this cause Xerxes saide, that the minde of man dwelt in the eares. Because it reioiceth whē the eares heare good things, and is sorie at euil thinges: And the Ancients, considering that the eares were verie capable of Jnstruction, beleeued, that they were cō ­secrated to Learning; which made the Fathers euer to kisse their Sonnes eares, and the Athenians to [Page 21] hange pearles at them, vpon the Oracles answere; as manie doe yet amongst our selues, not knowing the true reason thereof.

Chap. 4. Of Institution.

SOlon and Lycurgus, vnderstanding both, that Fa­thers3 Part of Parents duty. Plato. 4. 5. & 6▪ de leg. ought to be as carefull of their Sonnes In­struction, as willing to their Begetting, or diligēt in their Nursing, by a Law inacted, that Sons should be freed and quite discharged of dutie towards their Fathers, who in their childhoode had not beene in­structed by them. They wel considered, how the In­stitution Arist. 8. pol. c. 1 of youth imported, and how neerely it con­cerned a wel gouerned Common-weale. For it is the spring, not autumne, which maketh a good haruest:

Wherefore the Lacademonians, when Antipater re­quired fiftie children as pledges for truce, verie wise­ly answered; that they would rather giue a hundred men, then ten Children. For (as Pericles said) childrē are the hopefull Plants of a Commonweale, and as they be taught in their tender yeeres, such shal they be in their mans estate. Bad children▪ doe become worse young men, and die most bad old men: they can no more change their māners, then the Leopard his spots, or the Aethioptan his colour:Gen. 7. 2 [...] Hor. 1. Epist, 2.

[Page 22] The greater diligence the Father hath vsed, that his Sonne should be borne of a wise dispositiō, the more pernitious and dangerous wil he proue to his Coun­trie, without good Jnstitutiō. The fatter the soile, the greater aboundance of thistles, and weedes, except the ground be well husbanded.Ovid. de Tristi. 5.

Therefore Noble Fathers shew yourselues no lesse diligent, in this third part of your duty, then in the two precedent,

To purchase this Parke, that Farme, this Baronie, or that house for your Sonne, and to haue litle or no re­gard of purchasing Wisdome and Vertue, is (as Cra­tes cried out in choller) to loue your shooe better thē your foote. ‘Sic coelo praefertur Adonis.’ Rather prouide your Sonne of such possessions & ri­ches, as maie serue him in time of warres, and in time of Peace: that wil maintaine him abroad, as wel as at home, such as nether the water drownes, nor the fire is able to consume; but wil euer follow & escape, as Anchises did the flames of Troy, and Aristippus his goods, that perished not by shipwracke. Lay vp in store for yur Sonnes such Jewels, as can neither be lost, nor stolne from them; such gold and siluer, as the [Page 23] Canker cannot eat, nor rust deuour; that is a minde beautified & replenished with letters and good man­ners.Sueton. in. Aug Caes. This did Augustus Caesar, Charles the Great, & the very Turkes at this daie, to their children and ne­phewes: not for feare of any Athenian Law, but to dis­charge a fatherly and natural duety.Herod. lib. 1. Paulus Aegin lib. 1. art. med. Quint. 5.

Delay not till the fift yeere, the Instructiō of your Sōnes, as the Persians did: nor til the seaueth, as Pau­lus Aeginita prescribeth; but following Fabius his Institution, so soone as they beginne to moue▪ their minde with the Bodie, in speaking and walking, and when the faculties thereof vnfolde, and as it were, spread thēselues abroad, which is at the age of threeArist. [...]0. sect. proble. 4 or foure yeeres; then without farther delay provide a fit Tutor for them.

New waxe is best for sealing, as fresh claie is fittestArist. 3. de anim [...] for working: the woole of young lambs is aptest to receiue the surest die, so youth is fittest for good im­pressions. For when wil and wit by increase of years, are once misled with follie, delighted in vanitie, filled with flatterie, & let loose as it were to disobedience, hardly or neuer wil such be reclaimed. And though childrens vnderstanding be capable of any Instructiō, as they fable, that Theramenes his shooe fitted euerie mans foote; yet, as no mans foote can be fitted by e­uerie shooe, no more is euerie Instructor alike pro­per for your Sonnes Institution. So far as his qualitie exceeds the common, so much should his Tutors sufficiencie surpasse other common schoolemasters. [Page 24] Alexander would not be painted but with Apelle's pencil, nor Caesar suffer his acts to be enregistred, but by the pen of the most learned in his time. Why thē S [...]. i [...] [...]l. C [...] should not you be as carefull to see your owne liuely Image wel drawen? It is the sonnes life and conuersa­tion, that writeth and witnesseth the Fathers Acts. Haue then a special eie to this Limmer, who in one Picture must pourtraie both Sōne & Father. Choose him not vpon letters of commendation, or because your frend doth solicite for him, no more then you would take an ignorant Physitiō in your sicknes, bee­cause he is your kinsman, or of your acquaintance. Who wil passe the straicts with a yong pilot, or com­mit his cause to a Pettifogger, because they are his friends or alies: nay what Noble man in choosing his fauckner wil not curiously inquire how he can di­et his hauke, how he mewes her, how he giues her casting, keeps her frō sicknes, casts her of, & reclaims her, before he admit him to his seruice? But alas! of a Tutor, to whome he wil commit his Sōne to be train­ed vp in vertue, whose life, shalbe the principal mo­nument of his name and honour, he neuer maketh farther inquirie, but where he may haue a Schoolma­ster for his Sonne (if he will haue anie, as too manie wil none at all and for how little he maie begotten: ‘Chrysogonus quanti doceat, vel Pollio quanti.’ Juv [...]. 7

The King, the Contrie and their owne Tennants, will I feare, one daie haue iust cause to com­plaine of this negligence; Yea J am sorie to see so ma­ny hopful young Nobles, borne and ordained for more generous designes, to trouble their heads seauē [Page 25] or eight yeares with the Heteroclits of Despauter, throw the little Iudgment of their Tutors, who oftē haue euen as much wit, as a Gnat hath bloud. Such ignorant guides dragging younge Noble spirits through so many bryars and brambles, cause them to forsake al good letters and to despise the verie name of learning and the professors therof.

Chap. 6. The Description of a young Noble-mans Tutor.

SOcrates who was (according to the Diuine Ora­cle)D. Laert. in Socrat. the wisest man liuing, esteemed a good Tu­tor to be as necessarie for a Scholler, as a skilfull midwife for a woman in childbirth; and therfore called Institution it selfe, Midwife-craft, by vvhich [...]. mens mindes were holped in bringing forth as it were, a birth of true and vertuous knowledge. Philip king of Macedon seemed also to bee of this opinion, who said that he reioiced more that hee had Aristotle to be his Sonnes Tutor, then that hee had Alexander to be his Sonne; yea Alexander himselfe would often confesse that he was more indebted to Aristotle his Master, then to King Philip his Father, because the one was the cause of life onlie, and thē other of a ver­tuous & happy life. A good Tutor is one of the prin­cipal Pillars in a Common-wealth, which Maecenas verie wel knew, when he councelled Augustus, that the young Nobles of Rome should be instructed on▪ lie by such Tutors as affected most the Monarchicall Gouernment, which was establishing at that time, to the subuersion and downfall of Democratie. For [Page 26] quoth he, when children are wel instructed in their childhood, they busie not their braines afterwardes with innouations, they plott, nor cōspire not against their Contrie, but submit themselues and cleaue to the gouernment of the higher power, as the Bees, to their honny-combs in winter. Therfore I first coūcel Parents to be assured that the Tutor be godly, & free from al erroneous opinions in Religion (which is theFabius inst it. orat. 12. c [...]. 1. true foundatin of al wel established States) that hee maie informe his Pupil according to Gods worde & the law of the Contrie. Next that he be wise and de­scendedPlut. de Educ. of honest Parents; that he be of a gentle and milde nature, hauing his head noe lesse fraughted with Mother wit (as we cal it) then Schole-learning. For a dram of the first, for our purpose, is worth a pound of the latter. Magis magniclerici nō sunt sēper magis magnos sapientes, the greatest clarkes are not e­uer the wisest men.

To haue such a Tutor who shal be as wise as lear­ned, you must seek him abroad, & not in the Schools. Nam qui in Scholis habitant, non magis saperepossūt, Petron. Arbit. quam benè olere, qui in culina habitant. He is conuer­sant with the world, not locked vp in a studie. Hee is a man who delighteth in honest companie, and not one who is as astonished to frequent other men, as the Owle is to behold the light. He holds more of Iu­piter thē of Saturne. And to describe him more parti­cularlie, al his civilitie is not in his hood; Nor is hee a freshman newlie cast in Tullies or Aristotles moulde, but on who hath purified the grosser aier of Schools, which maketh the daie light so darke to manie, that [Page 27] their eies are not able to indure it. Quia nihil ex ijs quae Idem. in vsu habētur, aut audiūt, aut vidēt, et cū in forū ve­nerint, putāt se in aliū orbē terrarū delatos. Nether is he a whipping Orbilius, or a mourning Heraclitus, but a milde Agaraspides, more ready to pardō thē to beat; not furious or chollerick, but meek and gentle. In his actions he is aduised, in his discourses modest, not contentious, prowde arrogant, or full of babling words.

Be well aduised therefore in your choice, that for sauing of charges, or such like consideration, you ad­mit not a Pedaunt, a simple Schoolemaster to be a pat­terne of your Sonnes behauiour al his life time. For children fashion themselues more by example then by reason; as they see their Tutor demeane or carrie himselfe, so wil they euer studie to imitate him.

It was Aristotles stammering, that caused many of his Schollers to stutter in their speech, as it was Pla­toes example that made his followers to hang downe their shoulders: & the Historiographers testifie, that the hearers of Portius Latro vsually rubbed their fa­ces with Cummin seed, only to make them pale like their Instructour, who was so by studying. Alexander learned his drunkennesse of Leonides, and Nero hisPlut. in Alex. Sueton. in Neron. cruelty of the Barber. Read only the liues of Vitellius, Commodus, and Heliogabalus, and I am of opiniō you wil thinke it superfluous for me to alleadge more ex­amples, or vse more reasōn to proue, that you should be very circumspect in choosing a godly, a wise, & a vertuous Tutor for your Sonne, and withal a learned man: because it is impossible,

Cum sibi semitā non sapiunt, alteri monstrent viā. A blinde man borne cannot point out the waie to an other. Who wil craue of poore Codrus the riches of Craesus? Or beg a good suit of apparell, of one more naked thē L [...]berides? No more can you looke or ima­gine, that an ignorant Tutor, is able to make a learned Pupill. There came neuer an eloquent Orator from Sabinaeus, or Rufus his Schoole: Chaerilus never made good Poet, nor Volusius a skilful historian, nor Cronus a quicke Logician, nor Philonides a profound Philo­sopher.

I woulde haue our Noble Pupill instructed in all Arts and Sciēces. And therefore can I not marvaile enough at the impudēcie of manie, who dare vnder­take the office of a Tutor, and to teach that which themselues neuer learned. O miram impudentiam! & quibus os est adeo durū, vt vel pugiles esse possint! How pittifull a thing is it, to see a young Noble-man loose the flower of his age vnder such Coraces, and ignorāt Tibia's? After they haue both deceiued the expecta­tion of the Parents, and caused the Son to consume the best of his yeeres for learning, then must he in all haste, be sent to some Timotheus; or a Perseus must be found out, to free and deliuer him from this Medusa, his ignorant Pedaunt. Howe much better is it to pro­uide in time such a one, as is able to instruct him in al kinde of good Letters? And as learned Politianus re­quirethInmiscell. cōt▪ 1. cap. 4. that a Po [...]t should watch at Aristophane's lampe, and drawe at Cleanthes his bucket, so wish I, that our young Noblemans Tutor were profounde as­wel in lāguages as in Sciēces: especiallie in the Frēch [Page 29] tongue, (next the Latin & Greeke) because it is most vsed now vniuersallie. Albeit some hold that in theInstitut. orat. 2. beginning it forceth not, that the Tutor be so absolut as I haue required; yet I am of Quintilians minde, that it is best to be first instructed by thē that are lear­ned, by reason it is a hard matter to put out of minde that which we haue learned in yonger years. Jf a mā desire to make his sonne a Tayler, wil hee first binde him prentise to a Botcher? or if he wil haue him a cū ­ning Goldsmith, wil he first set him to a Tinker? Others saie, when we waue founde out such a one as you haue described, shal we bestowe so much vpon on Schoolmaster, as wil wel maintaine two Seruing men? Aristippus answeres thē thus. Hier you two Ser­uing men with that monie, and be assured you shal haue D. L [...]rt. 8 three. Jt is pittie that men should more regard their Horse-boy▪ then their sonnes Tutor, they denie it in­words but confirme it in deeds. For to the one they wil allow a pension of twentie or thirtie pounds year­lie, to the other they wil not so easilie afford so manie shillings. But this their liberality is worthilie reward­ed, when they haue horses wel broken, and vnrulie sonnes. Therfore I wish al Noble Parents that haue happelie found such a Tutor as I haue discribed, that they entertaine and esteeme of him according to his office.

Chap. 7. Of the Tutors Minervall.

TO finde out a word more significant or proper then Minervall, to expresse a Tutors honoura­ble due recompence, were a thing as hard for me, as it was to Aristotle for to giue a reasō, why there30. Sect. Proble. 10. was not a certaine price & reward appointed for lear­ning, aswell as for all Labours and Exercises of the Bodie.

Al men know that, hier, and salarie, are vnworthy to be attributed to a Tutor, who as he is a free man should freely be dealt with, and as his profession is li­beral and of liberal Arts, so shoulde his recompence be of liberalitie rather then of precedent pactiō. The ingenuous Tutor will blush to set price on his lear­ning, as Apollodorus the Painter did on his pictures, before he shewed them; but like Xeuxes rather, will freelie bestow his indeuours and paines on his Pupil esteeming no price worthy to match or coūtervaile them. Nether craues he dubble paiment, like Gorgias or Protagoras, but what a Noble man liberally offe­reth, he receiueth thankfullie, as Socrates did of his Disciples.

Jt is too base either for a Noble man or Tutor, to marchandize for wages mechannicallie, with vvhat wil you giue? Or what wil you take? Plato would not compact so with Dion, or Aristotle with Alexander, Xenophon with Agesilaus, Socrates with Timotheus, or Lysides with Epaminondas. With what alacritie trow yee, shoulde a man goe about a lesson for his [Page 31] Scholler, when pure neede compels him to prouide otherwise for his necessitie? Phormio the Athenian refused to bee Generall in the warrs of Peloponesus, because he was poore; his reason, as I conceit, is verie allowable and good: for a poore man hath neither great authoritie in commanding, nor a quiet minde to thinke of those things that be necessarie. So let a Scholler haue manie good parts in him, and yet liue in want, he is neglected. Let him be vertuous as Ari­stides, learned as Aristotle, eloquent as Demosthenes, if his attire bee base, his wordes shall seldome be gra­cious, ‘—Rara in tenui facundia panno.’

Suffer not then the Tutors wants to disgrace him, chieflie with his Pupil, of whom he shoulde bee most honoured, if euer you meane to haue him profit. For Honor is the second part of a Tutors Minervall.

You must therefore perswade your Sonne euer to haue a good opinion of his Tutor, that so absolute a man as he, you could finde no where to instruct him. To induce him to cōceiue thus first of his Tutor, next of his Booke, there is no better waie, then to vse the Tutor kindly your selfe, and as your familiar, special­lie in your Sonnes presence to grace & respect him. For how can the Pupil reuerence him, whom the Pa­rents so little regard? Yet euerie Jacke that can cun­ninglie flatter, & at euerie syllable adde (and please your honour) talke of the rūning of a dogge or a horse, shalbe intertained as a companion, when the modest Tutor, must sit below the Salt.

And which is woorst of all, I haue hard that some Parents rubb their inuention to weaken honest mens deserts, to recompence their diligent paines by scan­dalous imputatious, and malicious traducements. Jf the Tutor haue made his Scholler applie his booke harde, they crie out their Sonne hath not the humor of a Gentleman, if he haue trained him vp in exer­cises beseeming his qualitie, O then, he might haue learned his lesson; if he haue learned little, the Tutor is negligent; if enough for his time and capacitie, yet he would haue beene a better Scholler, if his Tutor had beene sufficient: if he be ignorant, the Tutor hath no learning; if a Loggerhead, strait-waies is the Tutor an Asse. My Son hath a sharpe wit, but his Tutor is a Buffle: my Son hath a good memorie, but his Tutor wil not excercise it: my Sonne would be of a sweet & gentle nature, but his Tutor is harsh. Jf their Sonne be a glutton, hee hath learned it of his Tutor: if he be wicked, qualis paedagogus, talis discipulus. If he be of base courrage, his Tutor is a coward. Let the Tutor admonish him of his faults gentlie, hee is too meeke, to soft, he cannot keep him in awe, he is too familiar with his Scholler, hee cannot retaine the grauity of a Tutor; a child should neuer haue a good coūtenāce saith they. But let the Tutor correct him discreetlie, O then he is to rude, too cruel, and of no moderation in gouernment.Seneca. Epist. 5.

Seneca maketh mention of a blinde woman, whoe by al meanes would haue perswaded thē that came [Page 33] to visite her, that the house was so darke she coulde not see In like manner such Parēts would couer their owne ingratitude, by laying the fault alwaies on the innocent Tutor. Let him doe his best indeauours, he shal neuer escape their venomous teeth, so that, asCor. Tacit. Annal. lib. 4. Tacitus wiselie obserueth, when a man hath deserued a greater recompence then can be giuen him, he maie expect rather a displeasure, then a requit all.

I aduise al honest Tutors rather to vndergoe the burthen of ingratitude and contumelie, then ever to repent them of wel doing; Let the testimonie of a good conscience, that he hath faithfullie discharged his dutie, be a comfort to him in al displeasures.

‘—hic murus a heneus esto.’ Hora. 1. Epist. 1. Learne of the heathen Socrates when thou art accu­sed to be a corrupter of youth (as he was by Anytus & Melitus) to answere as he did: sivera vitia nobis ob­iecerint, Plato. Apolog Socrat. Plut. in. Aristid. Homer Iliad. 2. corrigemus, sin falsa, nihil adnos. Though you be detracted with Aristides for discharging your dutie, yet I wish thee to endure patiently as Agamē ­non did Thersites his contumelies, and as Damon Pe­ricles his Tutor beeing banished by the Athenians, and Heromodorus by the Ephesians. But to determine this bargaine I wish that Parents woulde accepte of Protagoras offer either to pay the Tutor according to his owne demaunde, or els that the Pupils woulde giue their oathes to tell faithfullie howe much they haue profited by his instructions, and to content him accordinglie. Which law well obserued would cause the diligence of a good Tutor, to be easilie discerned from the idle indeuours of a Pedant, enterprising [Page 34] the thing he can in no waie accomplish, prostituting good letters to a mercenary gaine, hauing no other intention but to benefit himselfe, to the vtter over­throw of many a braue spirit, and idle consuming of precious time, which may be best recouered in this Academic following.

Chap. 8. Of the best Vniversity for a young Noble man.

Clcero who was sufficient & able enough eitherOffic. 2. to haue taught his Sonne himselfe, or to haue entertained a Cratippus in his owne house thought it better to send him to Athens the most fa­mous Vniversitie in those daies, to the end he might as wel profit by example as by instructiō. He vnder­stoode wel howe it much impaired the Tutors sove­raigne authoritie, & the Pupils learning to study vn­der the elbow of his mother Terentia. He forsaw that shee woulde not suffer him at his booke an howre or two in the day, or endure to see her childe take a foile in his hand, to ride a great horse, to come from his exercises a little sweating or dustie: but (forsooth) hee must stil be cockered like a babe. He knew verie wel that he who wilbee a man for his Prince and country must not alwaies feed at the Physitions diet.Hor. 3. C [...]. 2.

‘Vitam sub dio, & trepidis agat In rebu [...]’ Jf you meane your Sonnes shoulde profite in lear­ning and good manners, send them to the Vniversity as the Gracaeians sent their childrē to the Caldean Schooles, and the Romanes to Athens. Jt was abroadGen. 12. where the Lorde would blesse Abraham and there­fore [Page 35] commanded him to leaue his fathers house: your seruants puffeth vp your sonnes minde and maketh them so insolent in their childhood, that they are notPlut. de Edus. ashamed to brag with Diaphontus, who was wont to saie in the hearing of many, whatsoever pleased him, the same also the people of Athens thought wel of: for that which I would haue done (quoth he) my mother likewise saith Yea to it: what my Mothers minde stāds to, Themistocles my Father will not gaine say it; & look vvhat likes him the Athenians all are vvell contented there with. Yea manie thinking thēselues Soveraigne of the village in their youth wax rebellious being mē.

Without offence to either of the famous Vni­versities A description of the Prin­ces Court. here, or our Colledges in Scotland, for all sort of good learning, I recommend in particular the Academie of our Noble Prince, where yoūg Nobles may learne the first elements to be a Privie Counsel­ler, a Generall of an Armie, to rule in peace, & to cō ­mande in warre. Here they may obtaine his Highnes fauor, as Hylas wonne the loue of Hercules: Patroclus of Achilles, and Ephestion of Alexander the Great. Schoole kindnesse (as we say) is neuer forgotten, wit­nes Artaxerxes in pardoning Sorobates, & Herodes, in forgiuing the treason of Olethes. Here shal a yoūg Noble man learne to fashion himselfe, and to haue a good entregent (as the French mē cal it.) Here is the true Panthaeon of Great Britaine, where Vertue her selfe dwelleth by patterne, by practise, by encourage­ment, admonitions, & precepts of the most rare per­sons in Vertue and Learning that can be found: so that the very accidents of yoūg Noble mens studies [Page 36] cannot be but substantial, as sympathising with the fountaine from whence they flow. Here is a glorious and laudable emulatiō among Peeres without fraud or enuie; al striuing to doe best; and to merit most his Highnesse fauour, stimulos dedit aemula virtus. Lucani. 1.

For exercise of the body there is none lacking, fitting a young Noble mā, so that he may learne more in this one place, in one month, then if hee should run ouer al France and Italie, in a year; yea his Highnesse Din­ners and Suppers are an other Salomons table, where the wisest men of any country may come to learne of him & his attendāts. Their wise speeches are so plea­sant, & their histories so profitable, that his ordinarie meals surpasseth many degrees Varroes perfect feasts,Satyra. [...]menipp A. Gel. 13. 11.

Who woulde not leaue then Platoe's Academie, Aristotle's Lycaū, Zeno's Stoa, Epicuru's Porch, & Tul­lie's Tusculan to come to the Prince his Court, which retaineth euer worthily and with good reason the name of NON-SVCH. Athens her selfe the mother of al Sciences euen at her best would not haue beene offended at my advuise. Shee had but one Goddesse, who was forged by Vulcan out of Iupiters braine: Here dwel al the Gods and Godesses: They haue be­stowed their guifts euerie one vpō this Court, as vp­onHesiod. [...]. another Pandora. The nine Sisters hearing of our ninth Prince HENRY accōpained with his nine right honorable nobles left the waters of Aganippe to come here riding vpon their Pegasus, who with his hoofe hath made another Hyprocrene to spring in the midst of his Court. Here are they making so sweet & har­monious musick at the name of nine, that Phrix and [Page 37] Mysius would daunce to heare them. Jam perswad­ed that they were neuer more vpon the high topps of Cythera, Parnassus, & Helicon, then now they are in the lowe vallies of NON-SVCH, accompained with the Oriades, Dryades, Napaees and Dianaes Nymphes. So that whosoeuer were once hear he would bid farwel to Alcinous, Adonis, and Lucullus their Gardens, & would not enuy the Thessalians for their Tempe. YeaPlat in Timeo. [...] Crit. (with Platoes fauour) the aire is more pleasant then that of Athenes, and the flowers smel so sweetlie that if Epicurus the Master of Pleasure were here, doubt­lesse he would wish either to be al nose to smel, or else al eies to delight his sight. Why then should not J wish my selfe now to be al tōgue, or at the least, that the tōgue which J haue might be hard frō the Oriēt to the Occident, from the Septentrion to the Meri­dian; yea that it might ascend from the lowest center of the earth vnto the highest circumference of the Emperick heauen, to inuite al yong Nobles vnto this (neuer sufficientlie praised) Academie, as also Gods Angels to be their garde?

Chap. 9. Of a yong Noble-mans Seruing-men.

PLutarch shewing how yong Marcus Cicero was corrupted by Gorgias: giueth al Noble Parents to vnderstād that it is not the learned Cratippus, or the famous vniuersitie of Athens, which is able to make their Sonne a good Scholler, if he haue bad [Page 38] Seruants about him. Gorgias wil doe more euil in an houre, then Cratippus can doe good in a month. And Athens wil not be so profitable by example, as the pleasures there, wil be hurtful by perswasiō. The As­trologians make Mercurie to be the Planet of yongPtol [...]. qua­drip. const. l. 1. c. 4. te [...]. 31. men, so far as my iudgment can collect, because that Planet is good or bad as he is in coniunction with a­nother: So yong Nobles follow often times the viti­ous perswasions of their Seruants rather then the Tutors good precepts: and shew themselues like to those who are about them. In Plautus & Terence you shal see almost in euerie Commedi [...], that the wicked inticements of Geta, Dauus, Phormio, Gnato, and such lewd seruants, haue had greater credit at their young Masters hands; then honest Parmeno's councels; yea among our selues yet, there remaine many Geta's but few Parmeno's. wherefore seeing a young Noble-mā besides his Tutor, hath neede of Seruants to attend him, as a sicke mā must haue others, besides the Phy­sition, I wil councel al fathers to send with their Son, some honest, and discreet man that is neither flatte­rer, gamester, or otherwise vitiouslie giuen. I woulde haue him such a one, as his grauity and good exam­ple, may be powerful in his Masters heart; and make himselfe to be respected by his good councels. It skils not much whether he bee learned or no: for Cicero Epist [...]d. s [...]. writeth of one Curio, and I can witnes my selfe of one with Sir Iohn Harrington, who can neither write nor read, yet by his speeches, example, and good aduise is verie profitable to that young Noble-man, as al men know that know them both. This honest man should [Page 39] concur with the Tutor in forming of the young No­ble-mans manners; hauing both one intention, albeit they vse seueral meanes in attaining therto: either of them must labour to commende the others doings before the young Gentleman, & to maintaine one a­nothers authority, without crafty emulatiō or iealou sie, that one should be more in the Parents favor thē the other, or more respected of the Son: whatsoeuer the one saith, the other must allow of, if he be presēt, or otherwise if he heare of it in the Gentlemans pre­sence. If they disagree within themselues, the one wil hinder the other. But if anie thing be amisse, & that the one misliketh the others proceedings, I advise them both that the one admonish the other kindly & freindlie, when they are apart by thēselues. In so do­ing their charge shal prosper and they shal haue ho­nour of al men; a recompence of the honorable Pa­rents, and for euer they shal winne the young Noble mans fauour and kindnes.

Thus agreed Seneca and Burrus in the education of Nero▪ as Cornelius Tacitus testifieth in the descrip­tionCor. Tacit. A [...] 30. of Nero's institution. The like shal one day be recorded in our Brittaine Cronicle of the sweet har­monie and brotherlie agreement betwixt Mr New­ton Tutor. and Sr Dauid Murray in the Institution of our Noble Prince Henry: it is manifest enough how this godlie Knight obserueth inviolablie, the old Per­siā custome, euerie morning in saying vnto his High­nes, Surge Princeps, at (que) ea cura, qua te curare voluit Mesoromasdes. Arise Prince, and doe those thinges which the great God hath ordained you to doe, and dis­chargeth [Page 40] the dutie of Philipps Courtier in saing HO­MO ES HENRICE.

As for such as attend our yong Noble man in his Chamber, I wish them also to be wise, faithful, diligēt and of modest behauiour, both in words, and action:

Take heed to a companie of Thrasoe's and flatter­ing fellowes, who like the Harpyes about Phyneus ta­ble, study only how to smooth a yong Gentleman inAen. 3. his humors. Such men are verie pernitious, because they maie soone corrupt youth in the mornings or euenings, at dinner or at supper; and where the Tu­tor cannot alwaies be present: they maie alienate the yong Noble mans minde from his Tutor, or the ho­nest man whom J maie cal purse-bearer, because J would haue him to keep the purse, and to haue a care of his Masters cloathes, & other necessaries. Wher­fore the Parents shal doe wel in my iudgmēt, if they command these to respect their Sonnes Tutor, and obay him, as one who supplieth their place, & that by no meanes they meddle to be Censures of his actiōs and diligence. And so admonishing the rest of his Jn­ferior seruants to doe the like, and to abstaine from drunkennesse, whoredome, swearing, & blasphemy, that they auoid scurtilitie and baudie talke, and dis­solute laughing, cheifly in their Masters presence: that they be verie carful in their offices, and to attēd their Master when he goeth abroad.

Chap. 10. Of the Fathers allowance for his Sonnes maintenance.

CAesar amongst manie other Judicious obseruati­onsIul. Caesar. 6. in moribus Galiorum. in his French warres, registred an ancient cu­stome of the Gaules at that time, which is worthy to be noted and followed of al Noble Fathers especial­lie. Childrē (saith he) neuer came in their fathers sight, vnto the time they begā to beare armes. As if he would inferre & commēt of that place; That Fathers should bee most louing & careful of their sonnes, when they grow vnto mens estate, in raising & aduancing their sonnes fortune. At that time they should helpe them most and shew themselues men. Before while your Sonnes were little, young, weake, & that they could not enterprise anie thing for themselues: your affecti­on was natural, and common with other liuing crea­tures, but now when you set to your shoulder, or lend your hand to set them forward in the world; it is a to­ken that you are a man, & that your loue is reasona­ble. My councel is therfore (Noble Fathers,) that you denie not a sufficient and honourable allowance for your sonnes maintenance now whē he beginneth to manifest these reasonable faculties of his soul, which laie inuolued in his childhood. Now as he groweth in yeeres & commeth either to serue his Noble Prince, or to go abroad to some other Vniversitie: so should your fatherly affection encrease: you must ioine Na­ture, [Page 42] and Reason hand in hand; and pronounce with a Humane voice, this or such like better exhortatiō & encouragemēt. Deare Sonne if thou shew thy selfe di­ligent in the Schooles of Vertue and good Learning, & willing to maintaine that honorable ranke which thou hast receiued of me, & my Ancestors, I will spare no cost for thy preferment and instruction, according to my a­bilitie & meanes. For alas, how manie braue and No­ble spirits haue I seene remaine al their life time lur­king & hiding themselues in the middest of the base multitude, and in the end die in Ignorance, for lacke of an honest allowance befitting their qualitie!

And which is more pittiful, how many gallant young gentlemen of good houses, maie I saie to haue both seene and heard of, who by their Fathers wretched­nes, haue beene forced, to prouide for their necessa­ries themselues, by al meanes whatsoeuer, either lawful or vnlawful!

‘Vnde habeat quaerit nemo, sed oportet habere.’ Who will not condēne of Iniustice an olde crazed si­new-shrūkē father, sitting with one foot in the graue, & the other in the Chimney corner, to hoord vp like an old Euclio, or els spend prodigallie so much goods himselfe alone, as may suffice for the maintenance of al his children? This is the cause that manie Sons ex­pect dailie for their fathers death.

Would you then fathers be beloued of your Sons, and that they shoulde not wish for your death? (al­beit such an horrible and detestable wish can no wise, [Page 43] iustly or with reasō be excused) Labour to be beloued of them in furnishing and allowing them, as much as you are able commodiously; without hurting your selues, according to your degree and qualitie, their age, and the place where they remaine, rather then by churlishnes, frowning, and niggardnes.Terent Adelph. Act. [...] [...]c. 1.

Assure your selfe that Vertue, sufficiency, wisdome and Reason shal euer worke a greater respect and ho­nour towards you, in your Sonnes hart and eies then al the sharp and niggard dealing, that you can deuise against them.

Yee that are venerable Fathers neuer thinke that your Sonns, for whose vertuous education yee haue beene thus careful, can euer contemne, or misprise you, be yee neuer so feeble and decrepit. They haue learned, and still wil retaine in memorie for a Pat­terne to imitate, that the ancient Romans respected the verie dumbe and senseles Pictures of their hono­rable Fathers in their galleries; and as yet continue to reuerence the old Reliques and ashes of their rottē bones.

But what shal I think or saie of some Fathers Indis­cretion, who after their death leaue their Sonns in a greater miserie then before, (not that they wasted all themselues as manie vnthrifts doe) but in leauing their wiues ful poore to dispose of their goods and [Page 44] Lands at their pleasure. Ah poore Gentleman!.

He is out of the pan into the fire. It is verie dange­rous to fal vnder woemens Iudgment, which com­monly is vniust and fantasticall; for what vnrulie ap­petite, and distasted relish or strange longings they had when they were with child, the same haue they at al times in their minds: they are commonlie seene to affect the weakest, simplest, and most abiect, as appeares by māie exāples both in holie & prophane writings: because their Judgmēt is so weak, that they cānot imbrace whō they ought, they follow their natural inclination, which is grounded vpon a verie sandie and slipperie foundation; as we maie perceaue by manie Mothers, that haue noe pittie, to wrest the papp out of their owne childrens tender mouth, and to leaue them, crying and sprauling for help, onlie to gaine a little monie. This indiscretiō of Fathers is the cause that manie Mothers curse their childrē, make our youg Lords and Lairds To begin their first war vp­ō their Mother. Wherfore to remedie this heauie &REX. [...]. lib. 2. pitiful effect her after, my aduise is that husbād sleaue their wiues so much of their liuings, as cōpetentlie & largely may maintaine their estate, according to the qualitie of their house & age: and for the rest to leaue it a mongst his children, according to the laws of the Country where they are borne, hoping that they will haue more wit, reason, and discretion (if they bee of ful yeeres) then their wiues; considering the weak­nesse of their sex. But if the children be in their mino­ritie, there is some shewe of reason that the mothers should haue the administratiō of the childrens goods [Page 45] vntil they come to full age themselues, to haue the managing thereof by the Lawes of the Country; yea if there bee not sufficient goods for both Mother and children: they should rather lacke then shee: because neede and want is much more vnseemelie & difficult for woemen to endure then mē.

To end then this duetie of a Father, & to keepe his bones from cursing either by his wife or children: as also to saue the Sonnes from their Mothers curse: & lastly the Lawyers from mony, and the whole house from decaie; my opinion is, that the best distribution of goods is, when you die, to distribute them accor­ding to the custome of the Country. The Laws haue thought better vpon them then you: your goods are not properlie your owne: since without your aduise in particular, they are ordained by a Civil proscriptiō to certaine successours. And albeit your libertie be somewhat extended, I thinke it verie Jniustice to de­priue & debar one of that right which Fortuen hath alotted him, and the common Lawes of the Coūtrie haue called him vnto: except there be an evident rea­son and cause to the contrarie. What can be more vniust then to make a man loose the benefit of his whole life, for one mistaking, or an ill word, & to suf­fer one fault to weigh down twentie yeeres good ser­vise? Happy he that at this last passage is readie to sooth and applaude their will: The newest and latest action transporteth, not the best and most frequent offices, but the freshest and instant worke the deede. They play with their wils and testaments, as with ap­ples and rods, with children; to gratifie or chastise e­uerie [Page 46] action of theirs; who pretend any interest there­vnto: It is a matter of greater consequence then at e­uerie minut of an houre to be varied and changed. Wise men resolue themselues once for al, euer respe­cting reason and publike observance before all parti­cular considerations.

Take this not onlie to bee my aduise, but also the wise law-giuers answering his Citizens. Why then saie they (in your name) perceiuing our ende to ap­proach, shal we not dispose of that which is our own, to whom & how it pleaseth vs? O God what cruelty is this, that it shal not bee lawfull for vs to giue more or lesse, according to our fantasies, to such as haue serued vs, and taken paines with vs in our sicknesses, in our age, and in our busines? To whom the Lawgi­ver answereth in this manner.Plat [...] 11. de le­gibus.

My friends (saith he) who doubtlesse shortly shall die, it is a hard matter for you both to know your selues, and what is yours according to the Delphick Inscription. As for me, who am the maker of your Lawes; I am of opiniō that neither your selues are your owne, nor that which you possesse: And both you and your goods past, and to come, belong to your familie▪ & moreover both your fa­milie and goods are the common wealths. VVherefore least anie flatterer, either in your age, or in time of sick­nes▪ or anie other passion shoulde vnadvisedlie induce you to make anie vnlawful convayance, or vniust VVill and Testament, I wil looke to you, and keepe you from it. But having an especiall respect both to the vniversall interest of your Cittie, and particular state of your hou­ses; I will establish lawes, and by reason make you per­ceiue [Page 47] and confesse, that a particular commoditie ought to yeelde a publike benefit. Followe that course meerely wherto humane necessity doth cal you. To me it belongeth, who haue no more re­gard to one thing then to another, & who as much as Ican take care for the general, to haue a re­gardful respect of that which you leaue be­hinde you.

Chapt. 1. How a Tutor should know, and vse his Pupils Nature.

A skilful Husbandman, vnto whom Plutarch com­parethPlut de Educ. the Tutor, cōsidereth euer first the Na­ture of his soile, before he sow his seed: ‘Et quidquae (que) ferat regio, quidquae (que) recuset:’ Which maketh me aduise Tutors first to doe the sāe,Cic. ad Brut. Aeliā. var. hist. [...]7. Naz Epist. ad Eudoz. as was commanded vnto the Thebans & Lacaedemo­nians by Lycurgus his cruel lawes, in causing those who were borne blind, crooked, or with anie bodilie imperfection to be flung headlong downe the Hill Targeta as children marked of God and Nature to be pernitious against the Cōmō wealth if they had bin nourished. This made Plato also (who was more piti­fulPlato. in Rep. 1 then Lycurgus) councel his citizens to put such children out of the Cittie to be nourished, & to de­barre them for euer from bearing anie office in theOvied. in histor [...]nd. state. The Indians in like manner vsed to presēt their children of two monthes old vnto the publike viewe [Page 51] of al men, either to be throwne into the wildernes if they had bin mishapen, or otherwise to be nourish­ed. And as I suppose this day in Germanie boyes are mocked by their companions when they goe first to the Schoole, of purpose to trie their disposition, and howe their nature is inclined. Yea the Turkes disci­pline exceedeth all lawes and Institutions recited, & al others that euer I haue hard, or read of. For in Cō ­stantinople you maie see an innumerable companie of young boyes called Amasoglants o [...] childrē of the Tribe diligen [...]tlie cōsidered by the most expert Ma­sters of al Arts, liberal, and illiberal vnto whom everie one is recommended, according as his nature in­clineth and leadeth him; hauing their choise of all things to trie them by.

But I see no reasō why our young Nobles should be thus vsed; they are borne to command, and must learne to doe it, albeit perhaps their natural instinct leadeth them more to sōe Mechanical trade. Wher­fore my aduise is, that the Tutor labour to instruct & teach thē, howsoeuer their nature be otherwise thē to learne. This is most sure, by reason their tender & young inclination is so vncertaine, that me thinks it very difficil for anie man to giue anie solide and vn­falliblePlut in. Th [...]. iudgmēt: as therof: it is euid ēt by Cimō & Themistocles & a thousād others, who proued other men, then they appeared boyes. There is nothing so variable and hid, as both mans and childs nature, which oftentimes like the floud of Eur [...]pus & Alphaus rūning vnder the ground breaketh forth contrary to our expectation, and when we are least awares. [Page 52] Therfore I would haue them presented vnto Socra­tes his mirour, and if they be faire of body to dresse their minds therto: otherwise to make the perfecti­on of the minde by vertue, perfect the imperfection of the bodie, as Socrates did in himselfe.

If your young Pupil appeare to be of a dul and somwhat hard ingine (with Platoes permission whoPlato lib. 7. de Repub. in his 7. booke attributeth so much vnto his 7. tokens of a good wit) you shal not be discouraged and refuse to teach him, as Apollonius master of Alabanda [...]ic. 1. de. [...]rat. vsed to doe at the first. Think that by your paines, di­ligence, and skilfulnes in rightlie instructing him to make him profit. For you see that of rough & knotty wood wel handled, and wrought with the wood, as it should bee, is made the fairest image for pleasure, & most durable for profit: in like māner hard wits albe­it they be hard to conceaue, yet they are sure to re­taine; they are painful without wearines, constant without new fanglenes, and attentiue without waue­ring, so that they attaine to that perfectnes of wise­dome and learning oftentimes, that men may woun­der: as for example Cleanthes was accounted of so dul and lumpish wit, that noe Master would admitt him vnto his Schoole, which moued the young man to studie so diligentlie, that after he deserued and got vnto himselfe the name of seconde Hercules in learning. Xenocrates also was thought verie [...]ude & vnapt for the studie of Morall & Naturall Philoso­phy, Cic. lib. de sato yet became vnder Platoes disciplnie on of the greatest Philo [...]ophers of his age; and by his precepts he made Polemon who was a young mā of a most dis­solute [Page 53] and lewd life, to be accounted the best Gouer­nour, that euer ruled in Athens. Despaire not then, nor be not afraid at yoūg Gentlemens dumpish dis­positiō in the beginning, but instruct thē with a plea­sant countenāce, Obest plerun (que) ijs qui discere volūt, authoritas [...]orum qui docent.

For we see by the historie of F [...]rius Cresinus thatPli. nat. 18. 6. the most steril and barren feilds wel laboured, will bring forth plentie of good corne, when seed sowen in euil tilled ground taketh noe root and may onlie spring vp vnprofitable reeds emptie of al granes; whervnto I maie compare those Natures of young men, who are verie quick, & that shoot forth al their vertue before haruest, or the due season, & groweIdam. 25. 16. to no greater maturitie then the Almond Tree.

They are old men in their childhood, and children in their old age, as it is reported of Hermogenes the sophister. They are wonders to looke vnto in long coates, but as they grow in age: ‘Seges eludet messem fallacibus herbis.’ You shal heare their tongues euer pratling, and verie wisely as appeareth, but yet with small iudgement. Wherefore my aduise is, you vse them verie gently: for hee that woulde haue a Rose, or a Violet to smel sweetly, he must not crush them in his hands▪ or burn them in the fire. These would haue somewhat greater libertie then others.

By a double coniunction (as it were) of their two Natures togither, there are two other sortes of wits between them, which are both very apt to Learning. And aboue them all foure, I maie affirme there is one [Page 54] like a Quintessence, aboue the foure elements, which containeth such wits, as appeare not to bee taught or informed by men, but infused by God; they are able in the twinkling of an eie, at the first motion to con­ceiue, inuent, and retaine al things most accuratly. Of such wits I haue neuer read, seene, or heard of one comparable to the Kings Maiesty, who by the finenes of his vnderstanding moueth the learnedst men bothS. Fr. B. Aduā [...] ment of Learn­ing. to thinke and write with Plato, that all our knowledge is but Remembrance. He standeth inuested with that triplicitie, which in great veneration was ascribed to ancient Hermes, the power and fortune of a King, the knowledge and illumination of a Priest, and the Lear­ning and vniuersalitie of a philosopher. These are the special sorts of Natures to bee considered in a Schol­ler: for Bodins subtile and curious search after Vitru­vius his Imitation, and the Astrologians pretty diui­sions, according to the predominances of Planets, nor yet those wisest sort of Relations, which the Itali­ans make touching Conclaues of Cardinals, are not for this purpose: therefore I omit them, wishing the Tutor to obserue the discouering signes of his Pupils nature.

Fabius in his Institutes discouereth the varietie ofQuint inst. 1. 3 Natures best by play, thinking that children cannot dissemble. Democritus iudged of Protagoras aptnesse for Philosophie by his knitting of a fagot in Geome­trical proportion, and so of a common Porter made him a rare Philosopher; who iudged after of his owne Schollers by Physiognomie▪ but me thinks a wise Tu­tor shall easilie perceiue his Pupils nature by his fre­quent [Page 55] conuersation, & will instruct him accordinglie Wherefore to come to our first point of duty to In­forme our Pulpils Judgement, I wil only wish the Tu­tor to hide his owne disposition from his Scholler, as carefully as I coūcel him to discouer his. In my opini­on there can appeare no greater wisedome, pollicie, and vertue in a Tutor, then to behaue himselfe in such a continual frame, that his Pupil although he bee of neuer so pregnant a wit, shal not be able to knowe his disposition: for many children hauing once found out the smel of their Masters foote, will cast and giue thē ­selues vnto such peeuish shifting pathes, that it wil be verie difficil to retire them.

Chapt. 2. Of Informing the iudgemēt.

SEeing the principal end & chiefe scope of all tea­ching tendeth to make Pulpils godlie & wise, yee should endeuour your selues to follow the easiest & straightest way to attaine soonest vnto your intēti­on: which is by Informing the Iudgement first. (accor­ding to the iudgement of al wise men) For the Syracu­sians the Sparthyans, and people of Locris disinherited their children, if they were not able, at twelue yeeres of age to render good reason, wherefore they loued and desired one thing more then another: why they were Graecians, and not Barbarians: why they were borne free men and not slaues: they knew that the iudgement of man is capable of al things, visible, in­visible, [Page 56] vniuersal, particular, sensible and insensible. The Iudgment, as Epicharmus, Pythagoras his Schol­ler said, heareth, seeth, worketh, & gouerneth al things without the which man is deafe, dead, and biinde. In tellectus est omnia; and to mount somwhat higher, itArist. d [...] anima. 3. maie be called a linelie image of God, a drop of im­mortal substance, an heauenlie beame, by the which we haue Parentage with God. Whie then should not we be careful to instruct it first? But as it is hard forSeal. exer. man to comprehēd the Name & essence of his spirit, wherof the iudgmēt is the most excellent facultie: so is it to anie man to reckon al the precepts requisite in this Institution. Wherfore I submit these fewe vnto your best consideration without farther Preface.

First of al a Tutor should aske oftentimes of his Pupil manie questions; he should cause him to speake, & tel his opinion at al occasions, of euerie subiect.

That which we knowe a right & properlie is with­out booke, and we may dispose of it at our pleasure. Wherfore a Tutor should rather pardon his Schol­ler, for not learning by hart, 7. or 8. lines; then for not iudging wel of anie matter. So then hee must awak­en and sturr vp his wit by frequent demandes, making him to expresse his mind first, otherwaies he lendeth onlie a deafe eare & thinketh himselfe not of the sett.

After he hath giuen his opinion first, presse & vrge him for the reason of his iudgmēt, to the end he speak not rashlie and vnaduisedlie: & to incourage him the more, afford it some praise, how euer it be. Socrates Plat. Math. 16. 22 Luk. 10. 24. was the first inventor & diligēt practiser of this forme of Institution, which our Sauiour vsed in Instructing [Page 57] his Disciples. I would not that the questions shoulde be of his Lesson only, but of euerie thing euen of mat­ters of little importance, and of trifles, according to his age; for the workes and operations of iudgement consist not only in graue and high affaires, but to e­steeme and resolue Justly & rightly whatsoeuer thingXenoph. Cyr. 1. it be. Astiages in Xenophō calleth Cyrus to an accompt of his last lesson by this question, A great dad (saith he) hauing a little coate gaue it vnto on of his companions, who was of a lesser stature, that had a big coate, which he toke from him, hauing asked his iudgment herein, Cyrus answered, that the matter went wel after that fashion, and that both seemed to be better fitted so: his instructour did chide him for considering onlie that which was fitting, and not that which was equal and iust, as he should haue done. So that it is not sufficiēt simplie to tel them the English of their lesson or to cause them to learne it by hart, but their Iudgment would be essaied at al encounters. As when they shal learne that Cato killed himselfe at Vtick: and that Bru­tus and Cassins were the authors of Caesars death: I would heare their iudgmēt, if they did al wel or not; if they deserued wel or not of their Country for so doing: if they did with wisdome, prudence, Iustice, & valour, wherin they did wel, and wherin euil.

Because he who asketh nothing knoweth as little, you should also fashion him to an honest curiositie to know al things, and that he lay his eies about him, to consider what is done, that nothing maie be done or said without his iudgment, at the least priuatlie, in his [Page 58] owne mind; yet with this caution that he neuer put to great trust and confidence in his own wit: for whē he hath once a good conceit & opiniō of his own Iudgmēt, yours wil be litle regarded. Let him be familiar somtimes with the meanest trads-men: asking of eue­rie one according to their trade,

He may learne somewhat, (if he can make his pro­fit) of the least foot-boy that goeth by the way. There is no feild so barren, but there may somthing be rea­ped; which made the musitian send his Schollers to heare a bad plaier, to avoid his faults and wrong ca­dences. But in no case he must be permitted to en­tertaine his owne thoughts with anie solitary pen­siuenes, by reason a child not hauing sufficient good stuff to entertaine his minde withal, he feedeth it with vanitie. Therfore euer keep him exercised & im­ploid in one good thing or other, wherwby he maie profit.

Chap. 3. Of reforming the Imagination, and the Pupils Opinion.

I Magination followeth next in order to be rectifi­ed2 Part of Parents duty. and guided by the vnderstanding, whervnto by the help of our fiue external senses, and our inward common sense, named Phantasia▪ it representeth al things to receaue iudgment, and after approbation, [Page 59] to be commited vnto the Memorie's custodie, vntil the time our iudge cal for them. Imaginatiō workethPlin. 7. 4. maruailous effects; as the Changing of the sexe in Lucius Cossitius, altered from a womā to be a man at the day of her marriage: It maketh the dūbe to speak, as Craesus his Sonne: wise men fooles, as it did Gallus Vibius who becāe a foole in studying to find out the essence of follie. And this is it that cause the commō people to beleeue so manie false miracles. Yea in it Opiniō is lodged, which (as al mē know) is the mother of al mischeifs, & cōfusiōs, & that may be tear­med verie properlie the guide of fooles, as Reason is the conductor of wise men. Opinione saepiùs quàm re laboramus. For if we knewe the being of things, asArist metaph. they are indeed; the veritie which is vniforme, & ne­uer but on, should be imbraced of al the world alike. But seeing there is so great a varietie of opinions throughout the world; my opinion is here that a skil­ful Tutor should frame and mould his Pupils Imagi­natiō according to the general patterne of the world to make him vniuersal, in representing vnto him in his verie childhood, the catholike Countenance of Nature, that al the world may be his book. The finest and most Noble spirits are vniversal and most free: by this manner the imagination hauing before con­tēplated al things, admireth no thinge, which is the highest point of wisdome. As Socrates being asked what countrie man he was, answered wiselie, of the world: he said not of Athens: his Imaginatiō was fur­ther scattered, imbracing the vniuerse, as it were his City, extēding his acquaintāce, his society, & affectiō [Page 60] vnto al mankinde: whereas ignorant men are as it were heap't vp into themselues hauing no longer prospect then their owne noses. When it raineth aboue their heads, they thinke it doeth so through al the hemi­sphere: when the plague is in their towne, they thinke that the wrath of God is powred out against al man­kinde, & that Doōes-day is the morrow. O the weak­nes of mens minds, to thinke that al the world liueth, beleeueth, faith, doth and dyeth, as we doe in our own countrie! As manie men rashlie and vnadvisedlie doe, thinking their owne countrie fashions the onlie rule and square of all ciuilitie and honestie, in condemning other countrie fashions different from their owne, as barbarous. Wise mē are more wary what they iudge, and take better heed, vnto that they will vtter: yet I wold not haue your Pupils to light of beliefe, because they that beleeue easily chāge their opiniōs as quick­lie, especially in youth, whose humors are in perpetu­al motiō. Therfore I hold Solons Ne quid nimis to beel' [...]rent. Andr. Act. 1. the best rule of Imagination and Opinion.

Chapt. 4. Of Catechising.

IN respect that Conscience and VVill are necessarie consequences of the two faculties premitted; who wil iustly blame me for giuing my aduise, how a Tu­tor should informe his pupils minde towards God, & his young childish manners before I passe vnto the Memorie Humane sciences for the most part require [Page 61] that the pupils Iudgement be almost solide & perfect; but he cannot begin too soone to be taught Godlines: he should be catechised in his Nurses armes, that he may suck in with her milk precepts of Pietie, which he should practise al his life after. As hee beginneth then to moue these foresaide faculties, teach him that it is God, who by his almighty hand made him, that brought him into this world and preserveth him, and that be­stoweth 2. Cor. 4. all things which he hath vpon him. Make him to feare and tremble, when he shall thinke or heare of his infinite Maiestie, and therfore should with al aw­ful reuerence both begin and ende the daie with reci­ting the first rudiments of Religion, as the Lords prai­er, the Articles of faith and the Decalogue; neither shoulde hee euer eate or sleepe without due acknow­ledgement of his Creators goodnes, so that the verie howers and time, maie put him in remembrance to serue God al his life. As he groweth in yeeres, so let his instructiōs increase: cause him to read diligētly one or two Chapters of the Bible euerie morning, and at night going to bed.

For the will, if you be of my minde, next vnto God forme it to Reuerence his Soveraigne, as the liuelie I­mage of God vpon Earth, that in his manhoode hee maie prooue a loyal subiect, and an louing citizen vn­to his countrey. This brieflie for the first principles of Religion which shal serue for a sure ground of his mā ­ners, and al his Learning hereafter, without the which al you can teach him is hurtful, rather then profitable either for himselfe, or others.

Chapt. 5. Of fashioning his Manners.

AS Chiron nourished his pupil Achille; with bloud & marrow of Lyons, to make him haue a strong and stout stomacke: so al Tutors shoulde feede schollers with the verie marrow, and substance of Phi­losophy, to make them truelie and firmelie honest mē. Words or languages are not able to doe it, but the practise of the precepts. Jt is nothing to make a schol­ler congrow in Latine and Greeke, & to suffer his mā ­ners to be out of al rule: when he readeth in his huma­nities of the continencie, valour, and Eloquence of A­lexander, Caesar & Scipio; he must thinke them, as so manie patternes sympathising with his own minde, & that hee will rather imitate their perfections with his hands, then heare them with his eares. Sophistes the oratour was banished publikely out of Athens for teaching his schollers more to speak wel, then liue wel. Wherefore you shoulde not delaie while your Pupil come to his Logicke, to teach him to discerne truth Arist. 1. Top. c. 11. from false, good from evill, but euen when he is in his Nurses lap, according to Agesilaus his councel, who inuited Xenophon for this cause to send his children to Sparta, not to learne Rhetoricke, or Logicke, but the best science in the world, which is to knowe howe to o­bay, and to haue skil how to commande. Al Learning is nothing if it be not founded vpon vertue.

Teach thē your Noble Pupil without delay to loue ver­tue, noblely, ingenuouslie, like an honest man, not baselie, or for anie other consideration then for loue of Vertue her selfe. Frame him to accommodate himselfe when he shal be of age, vnto al kinde of honest fashions, whatsoeuer company he be in, ‘Omnis Aristippum decuit color & status, & res.Hor. 1. ep. 17.’

To be free from al kinde of strangnes and particular humers, as enemies of cōuersatiō. For who would not maruel at Demophons complexion, who swet in the shaddow, and trembled for cold in the Sunne? As Germanicus could not endure ether to see, or heare the crowing of a Cocke There is perhaps some occulte proprietie in al these things, which may easily bee hel­ped (in my opinion) if they be taken in time.

Let him learne to be able to do al things; yea some­times to vse excesse if need require, & that hee can ab­staine, not for lacke of force, and skil, but that hee wil not doe it. Multùm interest vtrùm quis peccare nolit, aut nesciat. The Philosophers themselues founde fault with Calisthenes, for loosing Alexander the Great his fauour, who was his Master, in refusing to drinke his pledge. Sundrie haue bin in great danger of their liues, chieflie in Germaine, and Dutchland, for lacke of this abilitie and precept. Wherfore traine vp & frame him to imitate Alcibiades his marvailous nature and constitution, who could transforme himselfe so easilie [Page 62] [...] [Page 63] [...] [Page 64] without hurt of his health to al fashions where hee came, somtimes exceeding the riotousnes of the Per­sians, sōtimes submitting himselfe vnto the austeritie and frugalitie of the Lacedaemonians, shewing himselfe as much reformed in Sparta, as voluptuous in Ionia.

Withal I would haue him modest in al his doings & sai­ings, not contending and disputing with euerie man, vpō euerie light subiect, but in cōsidering time, place, and persons, with whom he hath to doe, to answere so­berlie, as the Romās gaue their iudgemēt by this word, it a videtur, it appeareth so to me; or in propoūding his question with submission, if the pe [...]sō be his superiour, either in ranke, age, or learning; there is a Decorum to be obserued alwaies. Away with imperious, affirma­tiue, and resolute words.

Moreouer as you are careful to teach him good manners, so be as circumspect to keep him from euill and bad fashions, as lying, swearing, blaspheming, & speaking of scurrill talke, as foole, knaue, rogue, & such like; if the hart be tender the tongue cannot be rough.

Nether suffer him to hurt either man or beast, albe­it manie mothers delight to see their sonne beat a boy or a fellow, that dares not strick againe, or defēd him­self, thinking al such deeds true signs of a Martial cou­rage; when certainelie they are the very beginnings & assured tokens of crueltie, oppression, and tyrāny.

Nor shal you winck at his little cousening tricks, al­beit his Mother accounteth him of a fine wit, and of a good subtile ingine, when she heareth that he hath [Page 65] cousened his companion: when indeed they are infal­lible signes of Treason: to cloake and excuse his fault, ether by the tendernes of his yeares, or by the smalnes of the matter, it is impossible. For it is nature that sheweth it self more plainly the yōger he is, seeing he cānot dissēble wel: & this is a sure cōclusiō, if he cousē for pins doubtles he wil do it for crownes.

Embolden him against a foolish shamefastnes in hanging downe of his head, and blushing at everie light word, which maketh him astonished at euery graue countenance and sharp word that is spoken. It is natural vnto manie, but yet (after my aduise) it should be amended and changed into an honest and comely fourthenes. J meane not that bashfulnes, which the Latins cal verecundia, and Socrates taught his Schol­lers, and Terence commendeth in Pamphilus, as we do in euerie youth for a token of modesty; but I vnderstād the Grecian [...], which made Antipater of Cassan­drie dye miserably: for being invited by Demetrius to supper, whom he had invited first, he was ashamed to shew that he mistrusted him and to refuse, albeit hee knewe it was presēt death for him if he came, as it was.

Obserue that he vse noe affectation in his speech, in his countenance or behauiour, in his going, in the car­riage of his body, in his cloathes, or in any other thing: al affectation is but vanitie and pride.

Aboue althings take heed he bee not wilful, chola­ricke, and dispightful in his childhood, for this cause let him neuer haue anie thing for his spightfull teares, and for his anger, to teach him that al those meanes are naught, vnprofitable, and filthy. There is nothing that [Page 66] spoileth many a wel natured child more, thē in giuing him al his wil when he weepeth. The best and surest precept of vertuous and good manners is, when the Tutor himselfe sheweth a good exāple vnto his Pupil:

The Ephores of Sparta, hearing a dissolute fellow propose vnto the people a profitable and good aduise, commanded him presently to keep silence, that an ho­nest man, might be the Proponer, and haue the praise of the inuention thereof: they knew that faire discour­ses of vertue are naught if the speakers life be not cor­respondent and conformable. Beware therfore Tutor, that you point not out the way to your Pupil, like the images of Mercury that stand by the high way side, & neuer moue thēselues out of their place: nether think to escape blame with Cassiodorus his damnable excuse Follow my doctrine and not my māners, or that another mās faults maketh a mā to be awares, & not a follower. When I read amongst the anciēt writers that on hath done those things which he wrot, I beleeue him more then one, who hath spoken only: as I thinke Brutus was more likelie by his writings to free a citty from tyrāny then Cicero, and while I compare Tullyes and Senecas workes, against the menaces of death, I beleeue the last best, for I thinke the first would resolue a man to doe that, wherin he is not fully resolued himself. So soone as I heare of any amōg our selues now adays that hath writtē of Vertue & Honestie, I presētly inquire what he is, & how he liueth, what is his cōuersation.

Chap. 6. Of admonishing, and correcting of faults.

COlumella counseleth his husband-mā, to bewareColumel. de re Rustic. 13. 1. that he fall not, rather thē that he should bethink himselfe how to amend his fault after it is made; so I wish the Tutor rather to preuent and foresee, that his Pupil commit no offence in his manners, then that he should correct him after: yet seeing there is noe na­ture so wel disposed, but at some time or other it maie fayle. ‘—quando (que) bonus dormitat Homerus,’ the next best is to let him see his own offence, & with meeknes and gentlenes correct him that he may take heed, least he fale into the like hereafter. Jniurious & vpbrayding words are proper for va [...]lets, as stroaks are only for brut beasts. When gentle spirits are thus imperiously dealt with, they curse both manners, lear­ning,Psal. 41. Prou. 25. 12. and Tutor, & conuerts that which Dauid calleth a precious balme, and Salomon an ornament of fine gold, into bitter wormewood. Haue euer a regard ther­fore v [...]no time and place, in al your admonitions.Ovid. 1 de reme

To admonish him in time of great mirth, that were to trouble the feast; as to reproue him in time of great griefe, and when he is sorrie for his fault, that were more the office of a foe then of a friende: comfor him rather. For even as hony which is sweet of his owne na­ture Plu [...]. in Ph [...]ciō [Page 68] engendreth griefe and paine being applied to parts infected; so doe good admonitions provoke the more such as are in miserie, if they bee not well sweetned and min­gled with consolation.

But while you woulde shun this extremity of grie­uing him, beware yee fall not into the other, which is worse, by feeding his humours, giuing him free liber­tie for feare to displease him; like a man who suffereth one to bee drowned, because he wil not pul him out of the water by the haire of the head, fearing to hurt him, or because yee thinke your preferment is marred, if he be neuer so little discontented.

His admonition should be priuat in his chamber: for Pythagoras his vnskilfulnes in this point, made one of his Schollers hang himselfe, he was so ashamed to beePlutar. in Alex. reproued openlie. And Plutarke thinketh that Alex­ander the great killed his owne deare friend Clitus; be­cause he reproued him before companie. Which ma­keth me condemne and disallow the imperious, pedā ­tike, and grim countenance of manie Tutors, who to shew their authoritie and power, haue eue [...] their eies fixed vpon their Schollers euery where, and spare not for the least fault to reproue them, before what com­panie so euer. He should haue an eie (I confesse) vpon his Pupil, but with such a dexteritie and close cariage, that the cōpanie perceiue it not by anie meanes: so his Pupils actions wil be more free, & his admonitions of greater force. For I wish euer a Tutor to beware that he abase not his Schollers courage: that he let slip some [Page 69] little pertnes, which is excusable in that age, rather thē he should make him dūbe, & as it were stupid, without life & senses. Yea in admonishing him vse these or such like words of your owne that shal be better. N. You for­get your selfe: whereon thinke you? This were more be­fitting for you to doe then that which you doe: There is a great differēce between this thing which you haue done, and that other. VVho would saie that they were both done with one hand? And so foorth, beginning with some sharpe and quicke words, and ending with sweete ex­hortations to amende his fault the next time, and so continuing to entertaine him with faire speeches, and to goe forward with that which you haue in hand.

This was Sarpedons fashion of admonition, & Catoes Plut. in Caton. Fab. lib. 7. owne aduise, as likewise Quintilians, in wishing you to vse faire words and admonitions, without gal & bitter­nes. For stroaks, I wil no more remember them, in tea­ching a young Noble man, then Plato made mention of anie punishment in his Common wealth. It must be loue of vertue her selfe, honestie, and honour, that shal retaine our Pupil within the limits of wel doing, or els, the ouglines of sinne; the reproach of his friends, or the displeasure of his own minde. Where Reason & meek­nes cannot worke, force and feare wil neuer preuaile.

I wil not greatly contende with publike Schoolema­sters for beating, onlie I desire them to bee councelled and ruled with the booke, which they hold as much in their hands, as Cicero had it in his bosome, & that theyTerent. Adelph Act. 1. Sc. 1. preesse rather to allure their Schollers by faire means, then to terrifie them, as manie doe, in punishing oft­ner Nature, then they correct faults. Aboue our Pupils [Page 70] Schoole-chamber, I would euer haue Ioy, Lady Flora, and the three Graces painted as they were aboue Speusip­pus Schoole, that they may see their pleasure ioined with profit.

Chapt. 7. Generall advises to be observed in teaching.

COnfirmation of the Memorie resteth to bee con­sulted3 Part of Tutors duty. vpon in this last place, albeit common lie it is accounted the first and chiefest care of a Tutor to stuffe and fil it: yea fathers aime at nothing els then to haue their sonnes head stored with Learning, with­out al respect of Iudgement and Vertue. They are euer asking if their sonne hath learned much Greeke, and La­tine, if he can write a faire hand; but whether hee bee growen better or wiser, not one word. Tutors thēselues labour and toile vsuallie to garnish this facultie, which serueth most for Traffiquers, Pratlers, or liars; the weaknes whereof is not so hurtful as want of Iudgement, or corruption of Opinion; yea it maketh men not to lie or to be ful of words, but to forget offēces which are com­mittedPlu [...] in The­mist. against thē. Therefore Themistocles wished ra­ther the art of Oblivion, then of Memorie when this was offred vnto him; because hee remēbred many things which he would haue forgotten, & could not forget those things which he would not haue remembred. But to satis­fie al parēts in this point also, not by Simonides his Art, Cic [...]. de. orat. or in appointing places and pictures into Iulius Camillus his Theater, but by conuersing with the mother of the [Page 71] Muses and digging downe into Anton. Sabellicus his treasure of al Disciplines and Arts; wishing al Tutors first to consider, that whatsoeuer thing they enterprise to teach, it be true & profitable: to obserue a good me­thod in teaching, which is the most admirable and pro­fitable thing in anie wise mans minde & worke that cā be; as Xenophon and Scaliger saie.Xenoph. Cyr. 2. Jul. Seal iger. Exercit. 303. Sect. 9.

Begin at the principles, and passe through the mid­dle sciences by little and little to attaine at last the de­gree of a Doctor: begin at facil to come vnto difficult things, at simple to attain vnto cōposed matters. There is no good method kept in beginning at Logick, and Rhetorcike, and the rest of the Sciences, when hee hath not learned his Grammer, thinking to aduance the Pupil, when they put him back, in causing him to clime high­er, then his wit can reach.

With a good order there should be ioined a plain­nes of words; they should not vse such tearmes, as if they were talking with Numa's Egeria, or Evandrus his Carmenta, as many doe, delighting thēselues with such Beotike Aenigmes, and Delphicke discourses, that Apollo himselfe could not vnderstande them. These Tutors would be recompenced with some old stampe of Ianus or Saturnus his coine; so that mee thinkes it were better for them to follow Phavorinus his councel, in holding their peace (if they would not be vnderstood) then to incurre Augustus his reproofe, against Antonius & Ti­berius. The duty of an Interpretor is to make plaine & facile those things which are obscure, and not to Imi­tate the chattering of birds, that require the exposition of Augurs.

Tutors may teach also that which they should, but o­therwise then they should, as Alexandridas reproach­ed the Ambassadour, who made a good speech before the Ephores, but too longe, and tedious: and Phidias after he had made Iupiters Jmage, which wasFran. Pat. In­ctis. Reip. l. 9. admired of al the world, yet because it was so big, that if it had stood, the Church roofe could not containe it, he was reproued as exceeding measure. He should fol­lowe the Pythagorian forme, never to teach anie thing in any science, which is not very necessarie. As no man vseth to heare with his eies, and see with his eares, noe more should they mixe the Arts, in teaching Logicke with Grammer, &c. everie art hath his proper and fit place—Haec virtus erit et venus, aut ego fallor.

Jt is a great skil, and worthy to be praised in a Tutor when he hath noe lesse care of his Pupils good health of body, then of filling his Memorie. The Parents will more easilie excuse him, when their Sonnes head is empty, thē when through his ouer-loading of him, he pineth and consumeth in melanchollie. Health of bo­dy is better then al the rest of the things in the world vnto vs, except it be health of the mind. Learning, No bilitie, riches, are nothing without health: yea life it self is not worth the hauing without it: wherfore me thinks that Pyrrhus king of the Epirots sacrificing to the Gods had reason to require for health, rather then encrease, and inlargement of his Dominions and Honour. A [Page 73] Scholler shal profit better in learning little & little, as Sertorius his old man pulled out the horse taile, then [...]al. Max. 6. by wearying him selfe day and night. Yea albeit he be giuen to his booke, by a solitarie and melancholike cō ­plexion, he shal not be suffered to continue alwaies like a Carneades, who had not leasure to pare his nailes, nor cut his haire, hee was so besotted with learning that Melissa put the meate into his mouth. This aviditie & vndiscreete plying of himselfe to his booke wil make him vnapt for connersation, & more necessary affaires; and as the subtile, & profounde Scaliger saith in repro­ving Ca [...]danus, it evaporat's so hu purest spirits, that Exer. 309. Lib. de Legibus there remaineth nothing after but ary ashes. For which cause me thinkes Plato had reason to shew himselfe as careful of childrens plaies and pastimes, as of their stu­dies, & that Anaxagoras should be praised in SchoolesPlat [...]. who being asked of the Lampsacens what he would commande them before he died, answered no other thing, but that the Schollers shoulde play al that daie, wherein he died, which was diligentlie obserued. Re­memberHerod. in Thal. then Amisis saying, that a bow wil break, if it stand euer bent, and be as careful that your Pupil play sometimes, as that he studie.

Keepe him in appetite and desire euer of his booke, as those who supped with Plato, that he may returne a­gaine with alacritie. At his games and exercises be al­waies distilling into his eares some pleasant and profi­table sentence, according to fit opportunity and occa­sion. As in special, because children take great delight in fables, refuse not to tel him sometimes one or two, which are profitable, as that of Phaëtons and I [...]arus his [Page 74] fal, of Gellius his Larke of Menemius in Livie, of theMetam. 2. lib. 2. cap. 19. lib. 2. Emb. 124. Hora [...]. ser. l. 2. Countrie & Cittie Mouse in Horace, of Vlysses his cō ­paniōs, how they were metamorphised into hogs. Thē entertaine him with some aenigmes, as that of Sphinx, of Gobryas and Zopirus: with Emblemes, as that of Isis Asse in Alciatus. For histories shew him of Scipio's Alcias 7. and Alexander's continencie; of Decius, Curtius andLuc. zeuxi [...]. Livius lib. 22. Xenoph. 2. rerū Graecarum Plin. Thrasibulus loue towardes their Countrie: and such whereof hee may learne good lessons, in making the application to himselfe. Let him hear of Annibals, Cae­sars, Antiochus, & Eteonicus, stratagemes. At the hū ­ting be telling him of the Hares Nature, & how sheeAelian. de nat. animal. conceiueth after the first young one another: how the Hart eateth a serpent, and casteth his hornes, and spe­ciallie the left: also how the Lyons are taken in Lybia with firebrands, and how such a couragious beast can­not indure to heare a Cock crowing. Lastly, at fishing, he may heare how the Remora a little fish holds a greatRondelet. & Plin. 32. li. 1. c. loaden ship from stirring: and how the Lamprey spaw­neth with the Serpent, and how the Crafish by craftines eates vp the Oister. Young gentlemen wil this waie be easily allured vnto their bookes.

Chapt. 8. Of teaching to reade, write, and the Rudi­ments of Grammar.

Let a man haue neuer so strong and robust a breath to plaie vpon a flute, or pipe, yet if he cānot place his fingers, and remoue them as he should, he cā ­not [Page 75] be accompted a good plaier: [...]o al these generall aduises are nothing worth, if they bee not practised in teaching Grammar Logicke, and the Sciences ‘—Hoc opus, hic labor est.’ Remote and superficial ge­neralities do but make knowledge contemned of Pra­ctical men: and are no more leading to practise then an Ortelius vniuersall Mappe is to direct the way be­tweeneArist. 1. Metaph. 1. London and Edinburgh. This maketh the Phi­losopher to say that a wise man is only able to teach, & hath caused others to confesse that there is no paineful­ler & harder labor then a teachers & a womans in child­birth: there is no maruel, whē Pallas her selfe the mo­ther of Learning was beatē out of her fathers braines, by force of Vulcan. But to passe their paines with si­lence, where I see so little pittie. I councel them to re­member that Speech is the chiefest instrument of vn­derstanding, and therefore should chiefly bee wel fra­med in the beginning, in seeing that the Nurse and o­thers pronounce their language distinctlie and articu­latlie omitting nor changing anie letter or syllable, as foolish folkes oftentimes do in wantonnes. For Tullie attributeth the eloquence of the two Gracchi, vnto the perfect pronuntiation of Cornelia their mother.

They shoulde not suffer their Pupill to rattle in the throat, nor to make anie grimme countenance in his speech, listing vp or downe his browes and eie lids. If he haue anie impediment, naturallie they shal labour in good season to remedie it; as Demosthenes, when heCic. [...]rat. could not pronounce P. he put some little stones in his mouth and repeated oftentimes these two words [...], vntil he was as perfect in that letter, as [Page 76] in al the rest.

In playing with him▪ they shal shew him the lettersQuin [...] lib▪ 1 Inst c. 2. either in Jvorie, in bowles, or limmed after a pleasant manner vpon anie play, wherein he taketh delectatiō.Plato. lib. 1. de [...]eg. So Socrates would haue childrē deceiued to their pro­fit with their pleasure: and al the Ancients signified as▪ much in painting the Muses with faire may den faces playing vpon a Cittern, accompanied with the three Graces.

After hee is perfect in the knowledge of the single Letters▪ teach him to spel & read with a sweet accent, not pronouncing verse as prose, or prose as verse, nor reading with a sharpe shril voice as a woman, or with a rough and hulke voice, as an old man doth, but with a pleasaunt harmonie, reading at the beginning with leasure, pawsing at the ful periods, & taking his breath at the broken points, lifting or basing his voice as the subiect requireth, and the admiration or question of­fereth.

To encourage him the more, draw him some fine patterns of writing to copie, with some pleasant & profitable sentence, as Feare the Lord▪ Please all men: Doe as you woulde bee done to. Augustus Caesar delightedSuet in Aug. much to see his sonnes imitate his owne hand writing: and Alphonsus King of Spaine was much discōmen­ded, because his subscription was like monstrous Cha­racters rather thē letters. Begin with some good hand writing, seeing that he studie to follow his patterne, laying a peece of thin Venice glasse vpon it, and then to drawe his letter to the proportion of his patterne, vntil hee bee well accustomed to frame it.

Teach him to decline perfectly a Noune, and then a Verbe: if he be not wel grounded in these two parts of speech especially, it wel be as difficult for him to be a good scholler without beginning again, as it is to make a iust account, when the counters haue beene wrong laied at the frist. To trouble younge children with the manifold divisions, partitions, powers, and number of the Letters, before their iudgment be more informed, me thinks Tutors do cōsume only the subtilitie of their ingeny in superfluous and vaine things, as Xenocrates did the halfe of his life time, in finding out an hundred Millions, two hundred thousand syllables, by a diuerse coniunction of the Letters; or else as Aristomachis of Solin, who passed threescore yeares of his age, in measuring flea-leapings. Or like vnto Callicrates whoePlin. 7. 21. Aelian Var. hist. 1. 17. S [...]lin. [...]. 6. made litle ivory Eamets, & Mermecides who wrought so curiously a little coach and a coachmā, that a flies winge couered them al. They employ their labours in shaddowes, as Zeuxis and Parrhasius did. Their paine should be far better bestowed, in making their Pupil to knowe the nature of the 8. parts of speech, every on by themselues simply, then how to conioine thē. And as a Tailour cannot shape in the aire, as the Mathema­titian considereth his quantitie, so the Tutor shal pro­vide some good booke, as Dion Cato's moral distiches, or those [...]f Publius Syrus▪ or else Pybrakes Quadraines turned into Latine and Greeke out of the French, by Florent Christianus, Ludon: Viues; or Corderius his dia­logues, to be the Subiect of the words, and matter of their concordances.

He should english these Authors or any one of thē [Page 78] word for word at the beginning, causing their Scholler to vnderstand rather the proper and primitiue signifi­cation of the words, then the proprietie and elegancy of the phraise. Thē he should parse it perfectly; & make him to doe the same ouer againe, and render a reason out of his Concordance of euery constructiō. Yet many wise and learned men banish al rules from a Noblemās instruction, to haue him only conuersant in Authors, & cōfirmed in his Latine tōgue by authorities. Which way is both tedious & vnsure, as they can testifie who haue experienced it. Others are so conceited, that they haue caused their sōnes to be brought vp only in speaking of Latine with their Tutor, as we learne English, & for that cause haue suffered none to speake any other thing, but Latine in their hearing: who whē they come to mans estate, must goe to Schoole to learne their mother tongue, and forget their Romane rote. I wish ra­ther that parents were willing to haue their sonnes taught by frequent vsage, and custome the French lā ­guage, which is so pleasāt, common, & spread through the whole world at this day. Childhood is the fittest time; and parents should sacrifice as the Graecians did to Opportunity; their tongues wil easily turne and ap­ply vnto the French accent, which is so difficult in mās estate.

Chapt. 9. For teaching the Grammar, and Humanities.

AFter the Tutor hath digged, as it were, the ditch of his building, then hee must place the corner stone of Learning, which I account to be Gram­mar; without the which a Scholler is no more able to profit in his studies, then a man is to mooue his bodie, without sinews. It wil be paineful vnto him I confesse, but yet profitable for his Pupil. It is of no greater shew then a foundation should be, therefore it should bee as surely laid, if hee wil haue the building strong, and to stande.

Vnto the Etymologie, adde you for Authors Tullies Epistles ad familiares, or his booke de Amicitia; or else some selected Epistles out of Ovid, or his books of Metamorphosis, wherin a Scholler should be wel instructed for poeticall Fables in his youth, as a time most apt for that studie.

In the morning ioine vnto the Rules of Syntaxis, some of Tullies Orations, as the Catalinares, the Philip­picks, that for Rabirius, or for the Poet Archias, or Ma­niltias Law, or some other demonstratiue: after dinner read Terence his Commedies, Virgils works, Horace his Episties, expounding al the Mythologies, which serue for the knowledge of historie, and antiquitie.

With his Prosodia read Iuvenal, Persius, Plautus; In exposition of which Authors, load not his head with schoole ānotatiōs, or any other marginal notes, thē the [Page 80] diuers passages of that same Author which yee reade: euery on expoundeth their owne meaning best in o­ther passages, which may easily be done in reuoluing Manutius Commentaries, & Nizolius treasure vpon Cicero Franciscus Gambarella vpon Terence; Erythrae­us vpon Virgil; Threterius vpon Horace; Langius vpō Martiall; Obertus vpon Lucretius; Tuscanella vpon Catullus, Tibullus and Propertius: and such like Au­thors who haue laboured for you.

Suffer him not to erre from booke to booke, or from poesie to historie vntil he be perfect in his Latine tōgue, which easily may be performed by giuing him an English, changing a little the times and moodes ofCic. de. Claris. orator. Plin. Secundus Verbs, and cases of Nounes in his lesson, to put it into Latine that day, for to giue it him rawe, he wil render so it againe; change it, & chaw it that he may make it his own by digestiō. The morrow cause him to turne his Latine translatiō into French, that he may profit in both the tongues together: this being done, compare his Latine translation With Tullies workes, or his les­son, laying them both together, where he hath done wel praise him (for praise is a good whetstone to shar­pen a wit, and to encourage a wil to Learning) where he misled either in forgetting a word, or in changing a good with a worse, or misordering the sentence: I would not haue you to frowne and chid with him, if he hath done his best; say rather Tully (or his Author) would haue vsed such a word not this, he would haue placed it in such a case, this number, this gender. &c. He would haue vsed this simple not that compound: the adverb heere not there: he would haue ended the [Page 81] the clause or sentence with this verbe, not with that Partiple or Noune. Do thee same in turning of verses. By this exercise of translating are learned easily, by little & little, not only al the difficult congruities of Grammar, the choise of aptest words, the right placing & framing of them and sentences: comlines of figures, and formes fit for every matter, and proper for the three tongues: but that which is greater also (in obser­uing daily, and Imitating diligently thus the stepps of the best Authors) like inuentiō of arguments, like or­der in disposition, like vtterance in Elocution is easily collected; wherby the young scholler shal profit in true vnderstanding & right iudgment, as in speaking and writing.

Moreouer as the Ancient Romans made their yong souldiers beare heauier armour at home then they vs­ed at the warrs: and as our masters of dauncing cause their apprentises to vse leadēsoales, to make thē more disposed in Companie: so according to my iudgmēt make him to dilate and amplisie his Latine tongue, in prescribing vnto him some short Moral or politique sentence, (called commonly in the Schooles a Theme) to cōpose: as those goldē sentences which J haue hard pronounced of his Highnes owne mouth. Nemo rege­re potest, nisiqui & regi. Non fas potentes facere, fieri quod nefas &c. Euer regarding Cassianus his Cui bono, in doing, teaching, or saying nothing, but that which should tend to make him wiser, better & learnedner. Fabius permitteth yoūg schollers to aboūd in this ex­ercise by inuenting and collecting many things, albeit litle to the purpose somtimes; because with age and [Page 82] farther iudgment they wil learne to polish, and cut of al superfluity, as Demosthenes his oration was shortē ­ed by Phocions authoritie. Wherfore discourage him not in the beginning with a too exact correcting, and blotting of his exercise, but gently & softly take away and amend some of the worst things, as a Chirurgian handleth a wound stroking it rather then cutting it at the first. For the Iews rubbe only their Palme trees without, with a woodden or bone knife, when they would haue aboundance of balme, if they touch the barke once, or open it with an iron knife, the tree wi­thereth and groweth dry. Nether be ye offended if he insert some sentēce of Cicero, or other oratour, or that he vse an hemistiche out of any Poet, that he apply an Adage out of Erasmus his Chiliads, or one of Lycosthe­nes Apoth. vntil hee bee able to swim without corke.

Correct this Composition as yee did his English be­fore, recommending cheifly to his iudgmēt the chos­ing of Verbs, and of their placing, seeing they are the soule of an Oration: next that hee take heed vnto the Nounes substātiues, which are the body: thirdly to the Nounes adiectiues, or his Epithets, which are like the faire cloaths & garments of a speech. Whē yee haue taught him the Latine Grammar leade him vnto the sweet fountaine, and spring of al Artes and Sciences, in reading Clenards his Institutiō of the Greeke tōgue precisely, and not for fashions sake, as many doe, mak­ing their schollers neglect that lesson which is as pro­fitable for their vnderstanding as the Latine tongue for speaking. The teaching of this Institution wil serue for a repetition of his Latine Grammar, in conferring the [Page 83] one with the other, vntil he come to the practise of his precepts: thē I wish you to begin his Greeke Authors at some part of the New Testament, making him perfect­ly to vnderstand that booke, before he read I socrates, Xenophon, or any Greeke Poet.

In the study of Humanity resteth the teaching of Histories, which kind of learning the Lacedaemonians reserued only for themselues, & it should be the chie­fest study of a young Noble man, when he commeth to any perfection of speech and vnderstanding. Be­fore that time Tutors deceaue both parents and Pu­pils, while they aduaunce thē to read Titus Liuius, or the Commentaries of Caesar, when they are not able to make or vnderstand a period of Latine. It is not the phrase, and Grammatical construction, which they should teach cheifly in Titus Liuius or in Plutarch; It is the cōiunction of minds, and sympathy of designes which they should intend principally to work in their young Noble Pupils. They are deeds, and not words, which the Pupil should haue for the cheife obiect and subiect in that study. The Tutor should rather informe him how to imitate the person described, then the de­scriber, if his actions be worthy, otherwise howe hee should shunne them, least he fale into the like errors: As Themistocles imitated Miltiades, as Alexander the great, was encouraged with Achilles his praises: as the elder Scipio emulated Cyrus the King of Persia; & as Iu­lius Caesar was inflamed in hart with Alexanders Tro­phees, and wonne 800. strong citties, and killed in 9. yeares warr, among the French men. 3000000. valiāt men. This should be a young Noblemans study, like [Page 84] an Apothecarie, who gathereth root and flowre to make some wholsome potion for a patient; good and bad serue for the ingredient: and not like a maide, who wil only pluck those flowers, which are most pleasant to the eye, to make a nosegay of. Tutors should not so much busie their braines to cause their Pupils to con­ceaue and retaine the date, and day of Carthage, her ruine and destruction, as to tel them of Scipio's & Han­nibals manners, and valiant exploits, in both sides: Ne­ther should they be so curious of the place wher Mar­cellus died, as of the reason whie hee died. This is the Anatomy of Philosophy and the study of Iudgment, (as I haue said) the framing wherof, should be a Tu­tors principal Intention alwaies. He should proceed methodically and orderly with consideration of the Pupils capacitie, in illustrating the historie which hee readeth by the like, in bringing the hypothesis to the thesis; which are the special things to be obserued in al historicall narrations.

The masters of al method haue ordained some In­troductions to be premitted in al disciplines. Why thē should not Tutors begin at Florus a flourishing com­pendiarie of the Romane Historie, before they read Titus Liuius vnto their Schollers? A young memorie wil retaine better a short substantial enarration of Iulius Caesar (me thinkes) or of Salustius, then one of Titus Liuius prolixe orations. Which method should be di­ligently ocserned not only in teaching of hnmane Au­thors, but also in reading of the discoursing Art, and in al contemplating Sciences.

Chapt. 10. Of teaching Logicke and Philosophy.

THis compendious doctrine, which Irecommend so instantly and affectionatly, imposeth that law vpon me silently, which the common criers of Areopagus enioined publikely to al the Oratours; to wit, that they should plead their cause without al proë­mes and Epilogues. Therefore I continue stil without anie preface to coūcel al Tutors to premit some short Systeme of Philosophy vnto their Pupils, as in histo­ries, before euer they bring thē vnto the Philosophers text. Compendiaries lighten much and prepare the Pupils young wauering thoughts, and make his iudg­ment more solide to vnderstand Aristotle the better; who testifies the same to be true by his booke de mun­do, which he wrot for a compendiarie vnto Alexan­der of al Philosophy. Amongst al these compendious Systemes I recommende vnto the Tutors approbation that learned and most fortunate mans in that kinde, a­boue al others in my Iudgement, Keckermannus his of Logicke most exquisitly & methodically elaborat to the aduācement of al learning: or els that most lear­ned and cunning Lawyer's Iulius Pacius.

Hauing passed through this Systeme, indite vnto him some short preamble cōtaining the divers names, De disposition [...] [...]licuius Disci­ [...]linae. Psal. 10. de le­g [...]bus. the nature and division of that Art or Science, first in general, and then in particular of euerie booke, redu­cing euerie chapter into Aphorismes, which directe [Page 86] the mindeas a square & straight line in the operation of Logick, & knowledg of the Sciences. Shew your selfe an expert & cunning Interpretor in distinguishing & putting a difference betweene Aristotl's precepts, and his prolixe deductions and demonstrations, his disputa­tions, and defences thereof against his aduersaries; his exornations, additions, and repetitions of those things which he treateth in sōe other place. For this collatiō of places (as I said) confirmeth the memory much, and bringeth a great light to the place expounded.

Jf Aristotl's praecepts bee too strict and agreeing more to his owne time and place, where hee liued and wrote, illustrate them with an apt & short paraphrase; as Andronicus Rodius did in interpreting the booke ofSimplicius in c. de Homonym. Predicaments, and that learned Logician Baptista Mō ­lorius in his commentaries vpon the two bookes inti­tuled the first Analyticks, as likewise Zach. Vrsinus vp­on the same bookes, and that great Peripatecian The­mistius vpon the two posterior Analytiks, whom Zaba­rella Com. in Poster. Analyt. cap. 1. esteemeth so much; which forme Vinc. Iustinia­nus, Hispanus, and the Colledges of al the Jesuits ob­serue diligently in their teaching. Cause him to learne al these definitions, divisions & canons, which I named Aphorismes, or Theoremes (if they be in the sciences) by hart, to the ende he may quote thē readily in his dis­putes, and conferences of that subiect. For other mens Canons can haue no authority, seeing there are so ma­nie Systemes of Philosophie forged and dreamed by e­very man, that, that which one approueth another cō ­demneth and contemneth vtterly; and a scholler is cō ­pelled to change his opinion, and to forget this yeare what hee learned the yeare before with great paines; [Page 87] such is the calamitie of this age.

Seeing Aristotles Rules and Theoremes are True, V­niversall, Conditiones praecep [...]. Disci­plinarum. Necessarie, Methodicall and profitable, ten­ding to the good & end of the disciplines which he trea­teth of, agreing with the principles therof, as amōgst thē selues, yee should make them Plaine & perspicuous. For albeit hee hide not his doctrine vnder Aenigmes, and Symbols, as the Aegiptian & Chaldaeā Priests did, who builded a tombe for those who revealed their philoso­phical misteries, as if they had bin dead, while they wer aliue, as appeareth by Orphaeus his Theologie, Trime­gistus his Hermetis, by Pythagora's Symbols, and Zoro­asters Epist. Lycides ad hypor. Alex. li. 5. strom. Oris. lib. 1. ad­versus Celsu [...]. Arist. 1. me [...]. c. 4 & 4. me [...]. c. 8. in fine de mūd [...]. doctrine, and manie proofes and testimonies of faithful writers. Yet Aristotle affecting obscuritie by a Laconical and Chilonian stile made his Acroamaticall bookes only intelligible vnto his owne Auditors, as he wrote to Alexander the great, who was offended at him for divulging of his doctrine. Therefore yee mustSimpl. prolog in Categ. ante opera, Arist. bring your Pupil vnto Aristotles owne schoole to at tain vnto the knowledge of Philosophy in hearing the ambiguous tearmes of his precepts expounded, that he may see the diligent search & investigation of ca [...] ­ses, with the demonstration of the proprieties, & Acci­dents of that Science which he learneth.

To reckon vnto him the diuers opinions of Aristo­tles interpreters, I thinke it were an infinite, and la­borious study, both for Tutor & Pupil; there are such innumerable Commētators, wherof neuer two agree in one minde.

Also I thinke that it is verie vnprofitable to moue and resolue al the doubts that can be obiected against [Page 88] Aristotles text. For as it was said of Seneca the Philos.

Verborum minut ijs rerum frangit pondera: so maie wee saie Iustlie of Schoolemen that vse this doubting doctrine. Quaestionum minut ijs Scientiarum frangunt soliditatem. It were better for a mā in a faire roome to set vp a greate torch, then to goe about with a small watch candle into euerie corner: such is their method, that reste not so much vpon euidence of truth pro­ved by arguments, as vpon particular confutations of euery scruple, cavillation, and obiection, breeding for the most part one question, as fast as they resolue an other, euen as when you carrie the light into one cor­ner, you darken the rest. The fable and fiction of Scylla seemeth to bee a liuely image of that kinde of Philoso­phy, which was transformed into a comelie Virgin in the vpper parts, but then ‘Candida succinctam latrantibus inguina monstris:’ Virg. Ecl. 6. so the generalities & Quodlibets of Schoolemen are for a while good and proportionable, but when you descende into their distinctions, insteede of a fruitful wombe, for the vse and benefit of a mans life, they end in monstrous alterations and barking questions.

As this caution of doubting is to be eschewed in al disciplines, so I wish it most to be avoided in teaching of Logicke: because whosoeuer thinketh the right vse & fruit of Logicke to consiste in trying and examining the matter or precepts, he calleth the whole Art in Question; He is neuer able to settle & place any rule & foundation. Fonseca the Iesuite compareth such tea­chers [...]onseca. [...]. 2. me­taph [...]. 3. quaest. 4 [...]. 3. vnto those Mercers, who thinke that the vse of their weights is to trie, whether the one be not heaui­er [Page 89] then the other, and neuer to weigh any thing in those Boyes, who consume the howre, that is prescri­bed to write in, only in making their pen, euer cutting it, that almost there is nothing left to writ withal. Lo­gick is an Instrumēt (as appeareth by Aristotl's inscrip­tionZabarella. lib. 1 de. Na [...]u. log. c. 10. & Zabarel's sufficient proofes, & therfore should be taught plainlie and breiflie to be imploied in other Sciences, in disputing of vertue and vice, of natural &Arist. 1. Top. i [...] Cic. 2. de orat supernatural things: tending to shew Good & Evill, and what is true and false: ex arte et non de arte disputare, not in consuming the time idlelie in a cu [...]ious search of Notion, of Notions, of the diuers subtilities of vni­uersale: and in staying vpon the Asses bridge. Al theseAr. 1. prio▪ c. 28 subtil contentions are verie thin and fine, like the cob­web, but as little for anie great good vse. And because J wish a Noble man cheifly armed with this weapon, that he may in cumbat vanquish al heretical & erro­nious opinions both in Religion and pollicie; I coun­cel al Tutors to be verie diligent in making him per­fect in the Precepts, and then to show him the vse therof in al other things, applying it to diuinity, Laws, and other faculties: otherwise it is no more worth, let him haue the precepts neuer so wel, then maniePhilip. melanc. praefat. logicae. K [...]ck. in praecog & Gymna. log. baggs and purses are vnto a man, that hath neuer a penny to put in them: or barrels in a cellar without wine. Change then Aristotles alphabetical examples, which were fit for the vniuersity of Athens, to illustrat his Logick precepts with some examples of Christs Schoole, or law Lectures.addenda. log. Keck. Sect. Poster. c. 2. 2.

He should ether adde himself the doctrin of Methods, definitiō & diuision, which is lost in the 54. bookes of [Page 90] Aristotles Logicke, or take Keckermannus helpe, who may ease your paines sufficiently.

Omit also manie things which are little appertain­ing or profitable to the right vse of Logicke, as proper to the Greeke tongue, and serued only for pompe and shew in establishing his doctrine in the beginning, to make his schollers prattle and talke in open assemblies & companies: as that troublesome doctrine of mixtomittenda. Syllogismes, of which hee treateth at length frō the 8. Chapter vnto the 23: of the first book of the Analy­tickes, & manie other things in the Elench's, as cheif­lie in the 4. and 14. Chapters of the first booke, and 7. 8. 9. & 15. Chapters of the second booke. How profi­table this forme of teaching is, I remit my proofe vnto their experience, who haue practised it.Rhetor. doctrinae. Arist. c. 1. Rhei ad Theod. Zab. 2. de Nat. Log. 2. c. 16. 17

Aristotle, and that diuine oracle of Logicians, from whom J cannot dissent, make Rhetorick a graft of Lo­gicke, and therfore J recommend Zuares or Talaeus his Systeme, vnto your Lector, after that your Pupil is wel exercised in the Total; for J hast vnto higher and more pleasant studies for a young Nobleman, which are the Mathematicks: ascribing them a Chapter by themselues; albeit they are in the middest betweene the Physicks and Metaphysicks.

Chapt. 11. Of teaching the Mathematickes.

FOrasmuch as it appeareth that al things had their first original being frō Numbers, & that Arithme­tical figures were the principal patterne in Gods [Page 91] minde; I wish you to read first vnto your Pupil Clavius his Arithmeticke, or M^r. Blondevils Exercises, which are excellent for al this studie of Mathematicks al­most, and worthie to be read first as a cōpendiarie, vn­til he be perfect in al kinde of numbers whole & brokē; Making him to draw the figures and summes himselfe, vpon some cleare polished Stone, made for that pur­pose.

When he is perfect in that science, read vnto him the 7. 8. and 9 bookes of Euclid's Elements, which con­taine a great secret knowledge of Numbers, and also wil serue for an easie entrāce vnto Geometry. Wherin if yee would haue your Scholler anie waies to bee con­uersant, read the first six bookes of Euclid's Elements with Doctor Dees Mathematicall Preface, which I e­steeme verie necessary to bee knowne for the general Proëme: vse these Scholies annexed by M^r. Billingsley, as also Forcadels Commentaries.

Cause your Scholler to draw first vpon the paper with his pen, coale, or chalke plainlie, (not fouling his fingers with colours, as Painters, & hirelings doe,) the situation of a Towne, Citty, or any house; the course of a Riuer, or the campe of an Army, &c. before you put him to practise by the due applying of Compasse, Rule, Square, or such like instruments, to be certified either of the length, perimetry, or distance Lineal: to iudge of the height of a Towre, the depth of a ditch, or of any such like thing appertaining to military disci­pline, and principles of Architecture: which I thinke necessarie also for a Gentleman to be knowne; not to worke as a Maister Mason, but that he may be able in [Page 92] looking vpon any building, both naturallie in respect of it selfe, and in respect of the eie, to tel what is Fron­tispice, Tympane, Cornishes, pedestals, Frizes, what is the Tuscane, Dorik, Ionik, Corinthian, and composed or­der, like a Surveyer.

For the vnderstanding of Astronomie, which de­mōstrareth the distance, magnituds, & natural moti­ons, apparences, and passions proper to the Planets, & fixed stars, for anie time past, present, and to come, in respect of a certaine Horyson, or without any Horyson; read vnto him Iohānes de Sacrobosco's Spheare with the Learned commentaries of Clavius the Jesuit, which are as good as the text.

Also shew him the vse of the Astrolabe (by Stophle­rinus) which is but the spheare in plain, & it were only to know the quadrant geometrical, & the scale of Al­titude, wherof Captaines haue so great vse in the wars. Yea it is a shame for a great warriour, or a general of an Armie, to be ignorant of the Eleuation of the Pole, the situation of Shires and Provinces, the diuersitie of Climats, the length of daies and nights, according to the Pararels and Meridians; not to know the tempe­rature of the aire, the qualitie of the earth, and manie such things requisite for the right leading & conduct of an Armie, the placing of a Campe, or the winning of a battel.

As for Astrologie which demōstrateth the operati­ons and effects of the natural beames, and secret influ­ence of the Stars and Planets; I would haue it hid from a young Noble mans eies, as forbidden by Gods ownEsaiae. c. 47. 44 Hierom. c. 10. Mouth: & cōdēned as a most pernicious knowledge by [Page 93] the heathen in aduertising Nobles to beware of Iudi­ciall Astrologians, calling them genus hominum poten­tibus Corn. Tacit. infidum, sperantibus fallax.

To teach him in Geography, by which in sundrie formes (as Sphericke plaine or other) the situation of Citties, Townes, Villages, Riuers, & such other things vpon the outward face of the earthly Globe may be re­presented, vse Ptolomie with his cards newly printed, with Maginus his Annotations, Abraham Ortclius his Theater, his Geographicall Synonymes, and his mapp of the world, with the foure particular cards of Europe, Asia, Africa, and America by themselues; hauing them hung in his Schoole-chamber, or some gallerie, where hee maie see them in playing or walking there; as also M^r. Blondevils expositiō of Petrus Plancius his carde.

Read vnto him the first booke of Ptolomies Geogra­phie, for the difference of Meridians, the proportion of the paralels, and for a perfect knowledge of the terre­strial Globe, which he wil easily vnderstand, being in­structed wel in the Spheare & Astrolabe.

For his easier vnderstanding, let him see al vpō Mer­cators Globe terrestrial, or Danf [...]yes▪ which are newly set forth. For the bigger the circle is in Diameter, the supputation may be made the more exact, and iust by▪ the markes.

I woulde not haue a young Gentleman much troubled in reading of the fiue books of Ptolomie following, except it were to know how the names of Citties, Iles, and Countries are changed since Ptolomies daies, & to know the elevation and basing of the Pole, and how [Page 94] that time consumeth al things.

Hauing done that, turne ouer vnto the làtter ende of the fourth Chapter of the seauenth booke, reading vnto the 8. Chapter, where yee shal leaue to read the 8. book which is short: aske of him in what country is this Riuer, that citty: where is this Ile, that hauen, &c. if he cānot tel, shewe it presently vpon the book or the carde, and so in playing yee may make him as familiar with al the countries, citties, and Riuers of the world, as with the pauemēt & boards of any chāber. To make a little description somtimes of the manners and fa­shions of Contries, it would doubtlesse conforme the Pupils imaginatiō & rectifie his opinion much; wher­in Paulus Merula's Cosmographie wilbe a good help to you. But to end these my probable propositions, with a Mathematical and necessarie conclusiō in my Iudg­ment. The Tutor must see him bring al his speculation to practise, or else to thinke with me he can doe no­thing. For what wil it serue to haue his boord or paper ful of numbers, and yet cannot lay an account of 40. shillings? to heare him say that hee will measure the height of Paules Steeple, when hee commeth to short or too longe in the shaft of a brome? What pleasure is it to heare him talke of fortification; and then to see small essayes only vpon the paper with rule and com­passe? to saie that hee hath learned the Spheare, when he knoweth not the Pole? & to heare him bragg that hee hath learned his Geographie, when hee cannot tell whether Irelād be in Europe, Asia, or Africk? Surelie I think hee had better imploied his time and mony in the Tennis Court: I account so little of al this booke [Page 95] learning, which cannot be put in vse.

Chapt. 12. Of teaching the Lawes.

WHEREAS a yong Nobleman is not only borne to serue his Prince and Countrey in time of wars, but also in time of peace, it is necessary that he be versed aswel in the lawes as in the Mathemat. Parui sūs foris arma nisi sit cōsiliū domi. In this study I require not of a Noble mā Bartol's solutiōs, or that perfect knowledg, which our Coūcellors, Advo­cats, or Atturneys haue, to resolue al Clyents, & to an­swere al commers. I would thinke it sufficient if hee haue learned Iustinians Institutes; that he be able to finde any law in the Cod, and Digests, or a Disposition Cannonicke in the Cannō Law. I would haue him con­versant in the Kings Statutes, and our Acts of Parlia­ment, that he know the Cannon Law and Customes of the Country where he is: yea that he bee not ignorant altogether of the Style vsed among the Practitioners, Scriveners, Clerkes, & Notaries: to the intent by these means he may be able to defend himselfe frō the craf­tie and subtil surprising of the worlde: and to giue his friend and Neighbour good Councel: to mainetaine a poore Widdowe, and a little Orphane from wrong & oppression. For to bee learned and experimented in those things which are pleasant, and to be ignorant of those which are necessary and profitable, that learning is little worth. And because this study of Laws is in it [Page 96] selfe most harsh and least pleasant of al others, as ha­ving no pleasant obiect (except it be filthy gaine vnto mercenaries) I wish that some learned Lawyer would bring the Common Law into some better methode, and polish the language wherein they are written, for (if I durst be so bolde, as to speake of that which I vnder­stand not) they are involued in such a barbarous language, that is not onlievoide of al Eloquence, but also being abstracted & separated from the exer­cise of the Lawes, it is vtterly vnprofitable and vnnecessarie for anie purpose; no mā is able to vnderstande it, but by Cabal, and tradition of the Lawyers.

But if the Noble Student bee willing to aspire to some ranke and place, where the Lawes are professed, as to be Lord Chancellour, Lord President, or to haue a­ny place in Councell and Session: the Tutor shal learne of the Emperour himselfe, to accompany the student vnto the Law Schooles: where hee must study fiueJustiniaenus. Proëm: digest. yeares after hee hath passed his course in Philosophy, before he sue for any office or place in Iustice. For hee wil haue them Oratores maximos & fortissimos Iustitiae satellites. So, that yee maie learne of the Emperours precept, that there is more paines required to bee a councellour, then to go to Poictiers or Padua, to the V­niversity, or Innes of Court, after hee hath hard his hu­māities thus, and so, with some few Ruls of Logicke, & there to passe his time in dansing or fensing & playing at the racket court as many do, labouring to abrogate, by the first essay of their sufficiencie legē deambitu. V­sing the reasons and strong arguments of Dame Mo­neta.

O pitiful studying & suing for offices! habere Remp. guaestui non mod [...] turpe, sed sceleratum & nefarium. Which grieueth mee so much, that I am inforced to i­mitate Timanthus in painting Agamemnons dis­pleasure, by hiding vnder the vaile of silence, that which cannot be figured by words, and wil rather labour to informe the yoūg man himselfe, by directing him in a better course then to exclaime against the Fa­thers & Tutors indul­gency, who permit him to vse so great liberty.

Chapt. 1. Of a young Noble mans duty towards God.

THe right knowledge of God is the first foūtaine, and liuely spring of al dutie, the principle of prin­ciples, and first foundation of all vnderstanding, as his feare, which is grounded therevpon, is the beginning Proverb. 1. of all wisdōe. For of the true knowledg of things, proceedeth the Honour and respect, which wee beare vnto them.

To attaine to this knowledge he hath laid open vn­toRom. 1. 19. 1. Cor. 15. 28. vs, first the large volume of this world, wherein wee may see his Image painted more liuely vpon it all, and euery least portion of the same, then Phidias the car­ver drew his owne picture vpon Minerua's buckler. So that as this engrauers image could not be scraped [Page 101] out, without spoyling the whole worke, no more canGen. 1. Mat. 10. 29. Act. 17. 28. any mā behold this vniuerse, not seeing his diuine Ma­iestie; who of nought, in no time, created it al by his al­mighty power; as by his prouidence, wisdome, & goodnes he gouernes the same.

In reading of this book, al Nations, al Philosophers, in al times, in al Sects, learned that ther is a God, whō D. Plessaeus. lib. de veritate Rel. christ. c. 3. they feared and worshiped, albeit after a diuerse kinde of Religion. Goe from the East to the Weast, frō the South to the North, vnto al Countries, & amongst al people, you shal finde no nation, no cittie no towne, no not one cottage, without some sort and kind of di­vine worship: So that as Hermes the most ancient ofHermes in Paemandro. al Philosophers said: God may be felt with the hands, smel'd with the nose, & hard with the ears: albeit by the senses of the minde he is in scrutable. Whervpon A­uicena's Avicenna. conclusion followeth necessarily: whosoeuer knoweth not God or Nature, he lacketh not only vnder­stāding, but also his senses. Wherfore let vs pray withPsal. 136. Dauid. Blesse yee the Lord all his workes: yee heauens and earth, and thou my soule blesse the Lord for euer. Iust. de monar. & ad Gentes. Homerus passion 4. Georg. Aen. 6. Eph. 3. 5.

The heathen philosophers of al sorts acknowledge that there was but one God: yea the Poets confesse, & the Devils themselues tremble at his verie name, as appeareth by the writings of Orpheus, Homer, Virgil, the false and deceitful oracles of Apollo, and his preist Sybilla, and al others.

But God of his more special fauour towards vs, hath reueald himself more particularly by the mouth of Moses, his prophets and Apostles in his written word: yea in sending his welbeloued sonne, who is one [Page 102] with himselfe in substance and essence, making him to od Heb. [...]. 14. 2. Cor. 5. v. vlt. Rom. 4. vlt. 1. Cor. 15. 12. 13. 14. Heb. 9. 24. & 10. 19. Eph 4. v. vlt. Act. 2. 30. take the forme and flesh of man: to free vs al from sinne, and the cruel torments of Hel, and taking vpon him our burthen vpon the Crosse in rising from the dead, & as­cending the third day into heauen; where hee sitteth at the right hand of God; vnto the day that hee come to iudg the quick and the dead. In the meantime for our com­memoration and better assurance, he hath left vnto vs annexed vnto his written word, the Sacrament of Re­generation, and of his body and bloud, as the only twoRom. 4. 5. & 6. Gal. 3. 6. 7. Eph. 4. 16. 1. Cor. 218. 19 Matth. 9. tokens and infallible signes of his fauour towards vs.

Wherfore I wish you al to imbrace this his passiō, & death by faith as ye would be saued, beleeuing that he is the only head of the Church, by whom al the body being coupled and knit together by euery ioint. for the furniture therof (according to the effectual power, which is in the measure of euery part) receaueth in­crease, Mat. 28. 20. Ioh. 14. 17. Eph. 4. 14. 15. life, mouing, and being. Also that hee is the hus­band of the Church, not hauing spot or wrinkcle, or a­ny such thing, but remaining holy and without blame.

That hee is euer present with her, and wil not com­mit his deare & welbeloued spouse vnto the custody of anie vicar, to be defiled, but that he hath sent down his spirit from heauē to comfort, guard, direct, & saue her, from such ruffians and lecherous Bucks.

Knowe that this is the ancient true Catholike, and Apostolike Religion, which kindleth, and quencheth not our faith towards him; which extolleth him andRom. 4. 25. Gal. 3. 6. abaseth vs, which attributeth our whole saluatiō vnto his passion, without ascribing the least part therof vn­to our selues: that wee are only saued by grace, with­out [Page 103] all consideration of our merits, which in thēselues deserue death and damnation, as workes of the flesh.Rom. 14. 23. Eph. 2. 1. This is the true Religion which teacheth him only to be King, Preist, & Prophet, and our only sufficient Me­diator, and Aduocat, making peace betweene God and vs.

These things are to be learned, beleeued, and fol­lowed of you al: & al heresies, sects, and contrary opi­nions are to be shunned and not harkened vnto, as the doctrine of Antichrist, who is an aduersary and exault­eth 2. Thess. c 2. 4. himselfe against al that is called God, or that is wor­shiped, who sitteth in the tēple of God, shewing himselfe that hee is God, creator, redeemer, and sauiour of the world, not contenting himselfe with a triple Diademe and threefold crowne of Gold; when our Lord Iesus had but one of thornes.

This I saie and testifie in the Lorde, that yee hence­forth Eph. 4. 17. 18. walke not as other Gentiles walke, in vanitie of their minde; having their vnderstanding darkened through the ignorance, that is in them, because of the hardnes of their hart.

Being fully assured and perswaded, that the Lord hath suffered for every one of vs, and that al good cō ­eth from him, and our evil floweth from our selues, &Rom. 8. 28. that whatsoeuer hee sendeth, is for our good: My coū ­cel is that you take al in paciēce, submitting your selus vnto his good will and pleasure; honouring him by lif­ting vp your harts from al carnall, earthly, & corrup­table imaginations, and with your most holy & chast conceptions, praising and magnifiing his name, with the most excellent and glorious titles that your mind [Page 144] is able to conceaue.

God is a spirit, and therfore wilbe honoured with aRom. 1. 1. Seneca. cleane free and vnspottted hart. Sacrificium Deo spiri­tus, saith the Ethnick. Optimus animus, pulcherrimus Dei cultus: Religiosissimus cultus imitari, vnicus Dei cultus non esse malum.

An honest man is a true sacrifice vnto God: his hart is Gods temple, his soule is Gods image, his affections are the offerings, the greatest and most solemne sacri­fice it selfe is performed in Imitating & seruing God.

So that you see that a man must haue an vnpollut­ed soule in seruing God, especially in prayer, which is one of the cheefest parts of diuine Seruice: otherwise our praiers are not only in vaine and vnprofitable, but also doe vs harme. For Gods Iustice and power are in separable, so that whēsoeuer wee present our selues before him with an hart fraught with vitions passions, hatred, malice & envie: in liew of redressing our fault, we redouble thesāe: forgiue vs we say our offēces, as we forgiue them that trespasse against vs. What else inferr wee by that petition, but that wee offer him our soule void of al revenge; and free from al rancour?

For which cause I approue not, nor commend those Pharisaical humours, whom I so often behold praying vnto God more then ordinary: except their actiōs im­mediatly proceeding or succeeding their praiers, wit­nesse some shew of reformation or hope of amend­ment.

The state of a man that connexeth deuotion vnto [Page 105] an execrable life, seemeth vnto me to bee more con­demnable then his, who is comfortable to himselfe, & every way dissolute. The Pythagoreans would haue their praiers to be publike, and hard of euery man, to the end that noe man should pray and request that which was vnlawful and vniust, as hee who,

My aduise is that you pray vnto God in hart, and with your mouth, that hee would graunt you.

Mens bona, fama, fides, haec clarè & vt audi at hospes. P [...]rs. 2.

And in a word, that in al your thoughts, words, & workes, you behaue your selues so before God, as if all the world hard you, & that you conuerse and behaue your selues so in the world, as euer in Gods sight & pre­sence, referring al vnto his glorie.

What should bee the forme of your prayer, and what circumstance of time and place, you should ob­serue [...]. in praying, I remit you to his Maiesties wise and godlie precepts: wishing you to speake of God spare­ingly, soberlie, earnestlie, with al honour feare and re­spect, not rashlie as manie doe in their vulgar and familiar discourses, as an interiection, exclamation, by vse & custome, not thinking once vpon him, but only by the waie: nor yet to alleadge his sacred name as a wit­nes, or comparison intermedling him in your actions. It is of the conscience and not of the mouth that God should be called one for witnes.

Seeing faith commeth by hearing. I counsel you toRom. 10. 17. [Page 106] come vnto Sermons, to bee present at the publike Service of God in the Church, to giue attendance & reuerence without ostentation, vanity, ambitiō & hypocrisie, ever with this assured & vndoubted truth God wilbe serued in hart and minde. For that which is exterior and publike▪ is more for our owne selues, then for Gods seruice▪ and serueth more for the coniuncti­on, vnitie, edification, and good example vnto o­thers, then for Gods truth: potiùs admorem, quàm ad rem pertinet.

Many are diligent and curious obseruers of these ex­ternal ceremōies, which within are nothing the moreEsa. 29. 13. Ma [...]h 15. 8. godly, as God saith, they cōe neare vnto him with their lips, but are far frō him in their hart: they make pietie a cloake vnto impiety, & their hypocryticall and coū terfeit devotion an excuse of their horrible dissolut­nesse.Act. 17. 11. [...]ohn 51. 39. [...]. Tim. 16. & 17

That this is the true doctrine, search the holy scrip­tures, as those of Berea did, and groūde not your selues vpon human traditions, as the Papists doe. For Christ saith The Scriptures beare Testimonie of mee, and the whole Scripture, saith S. Paul, is giuē by inspiration of God, and is profitable to teach, to conuince, to correct, & to instruct in righteousnes, that the man of God may bee absolute, being made perfect vnto al good workes; albe­it [...]ellar. li. 4. d: verbe Dei. the Papists are so impudent, as to affirme that they are insufficient & vnperfect as namelie that blasphe­mous booke of Cardinall de Perrons Bishop of Eureux answered by Tilenus. Lay not the safty of your con­science [...] [...]ib. 1. vpon the credit of your owne conceits, nor yet of other mens humours, how great Doctors soeuer they bee, [Page 107] but yee must only ground it vpon the expresse Scripture, for conscience not grounded vpon sure knowledge is either an ignorant phantasie, or an arrogant vanity: And as our eies are deceaued by a cloud of water: so are these mindes, which are couered with a cloud of opi­nion.

Wherefore as those who woulde roote Tirannie out of any Cittie, first vndermine, and cast downe the Tower or Castle: so whosoeuer thinketh to be saued, must ruinate the strength and foretresse of opinion.Ibid. And as his Maiestie counsaileth, beware in this case of two extremities, the one to beleeue with the Papists the Church his authority better thē your own knowledge: the other to leane with the Anabaptists to your owne con­ceits and dreamed revelations.

You must knocke, search, and aske your selues, if you would enter, finde, and haue salvation: let not yourMath 7 selues be deceiued with the Impostures of the ignorāt Priests, or preachers, be they neuer so learned: the only touchstone of al true doctrine, & Religion is the worde of God, in the old and new Testament compared with it selfe, which of it selfe is cleare, manifest, perspicous, and easie to be vnderstood, as the Royal Prophet saith.Psal. 19. 8. 2. Pet. 1: 19. 2. Cor. 4. 3. Plin. li. 9. c. 29 Albeit the Papists like vnto a fish called Cuttell, lest they should be apprehended and taken in their errour, trouble the cleare spring of the holy Scripture, in ma­king men beleeue, that it is obscure, and difficult to be vnderstood.

To cloake their superstition, and to hide their mali­tious and peruerse ignorance, they are not content to cause men to beleeue, that God (the author of al lan­guage, [Page 108] & who speaketh more plainely then al the mē in the world are able to doe) hath reuealed his wil vnto vs in obscure tearmes, but hath foūd out also a most pernitious and detestable distinction of Spirituall and Temporall men, to terrifie mē frō reading of the Scrip­tures, as not appertaining vnto their calling▪ when the Apostle without exception of persons assureth vs, that whosoever hath not the spirit of Christ, the same man Rom. 8. 9. Gal. 4 6. is not his. So that Prince and people, Noble and igno­ble, if they be Christs, are al spiritual, and must walk in Gal 5. 22. [...]o. 19. the spirit, and performe the works of the spirit, which are l [...]ue, ioy peace, long suffering, gentlenes, goodnesse, faith▪ meeknesse, temperance▪ flying frō the works of the flesh: which are adulterie, fornication, vncleannes, wā ­tonnesse▪ seditions, heresies, envie, murthers, drunken­nesse, gluttonie and such like; which make those that doe them, not to inherit the kingdome of God.

Beware therefore of reposing your salvation on the faith of your Curate, for ignorance excuseth no man: and you may read how the Prophets, the High Priests Aen. 6. the Flamines, Divinors, Southsayers, Sybilla, ye how Apollo himselfe deceiued men, and gaue false oracles.

Yet by reason I reade that Harpocrates the God of silence was euer set beside Isis, and Osiris, & that Mi­nerva Plut. in Isid. & Os [...]r. blinded Tiresias, for looking vpon her when she was naked, to instruct vs, to lay our handes vpon our mouths, and to beware of an overcurious search in di­vine mysteries. Therfore I recommende vnto you his [...], Maiesties cautions in reading of the Scripture, That you reade it with a sanctified and chast heart admire re­verently such obscure places which you vnderstande not [Page 109] blaming only your owne capacitie, reade with delight the plaine places, & study carefully to vnderstand those that are somewhat difficult. But seeke not curiously to seeke out more then is contained therein▪ for that were too vn­mānerly a presumption, to striue to be further in Gods secrets, then he is willing you should be: for what he thought needfull for vs to know, that he hath revealed there.

Delight most in reading such places of the Scripture, as may best serue for your instruction in your calling, re­iecting Tit. 3. 9. foolish curiosities, vpon genealogies and conten­tions, which are but vaine and profit not.

Be not deceiued by the external and outwarde ap­pearance of the Papists superstition, or of anie other heretical sect.

Neither beleeue their faire promises and offers, other­wise then the song of Syrens by antiphrasis: and as the people of Rome beleeued Carbon, swearing neuer to credit him. Their actions should rather bee respected then their faire promises; there are too manie exam­ples, that should cause you to embrace this aduise. The Divell spak so deuoutlie & deceaued our first parents. Gen. 4. You shall not die (said he) but shal be like vnto God him­selfe knowing good and evill: so Caine desired friendly his good brother Abell to go forth whē he killed him; Read how Ioab spake vnto Amasa holding his chinne2. Kings. 20. Iudges. 16. 1. Mat [...]. 16. with his right hand to kisse him, and stabd him in the side with the left. Consider how Dalila betraied Samp­son▪ and how Ptolomeus the sonne of Ahab hauing fea­sted [Page 110] Simeon and his two sonnes, killed them al three in his owne house.

Come to the New Testament, and obserue how He­rod coūterfaited that he wold haue worshipped Christ, when he sought to kil him. Marke how the Devill tempted Christ with faire wordes vpon the top of theMath. 2. 22. Ibid, 4. 6. mountaine; and how Iudas kissed Christ. Mahomet de­ceiued by his shew of deuotion al Asia; and at this day such is the superstitious devotion of Talismauler in Turkie: of Mopht and Cadilesquer in the Mosquees: of the Caliph among the Arabians, Syrians, & Aegyptiās: of the Cadis that never drinke wine, for the like devoti­on. The pilgrims of Chazi moued with the like super­stitious deuotion pul out their owne eies, so soone as e­uer they haue seene the Arke of that false Impostor Meche, contenting themselues with that sight, and ne­ver after to see any thing. Such is the superstition of the Papists, who like vnto the Scribes and Pharisees, or white sepulchres, are faire without, & al rotten with­in; they offer you a golden cup ful of poison.

Of al sects and heresies I wish you to bee most dili­gentAlciat. Emb. 6. and circumspect to avoide and shun Papistry, as hauing the greatest appearance, and resemblance of the truth: Decipimur specie recti; Likenes is the mo­ther of errour: for by this meanes the Wolfe is taken for the shepheards Dog, the serpent for the Lamprey; Latin for fine Gold, as Tin for Siluer, the Christal for the Diamond, an [...] Glasse for Emeralds. After this mā ­ner Zeuxis grapes deceiued the Pigeons: Aeneas em­braced a phantasme for Creusa, and Ixion a cloud for Iuno. So are the Partriges and Plouers catched by the [Page 111] fained voice of the fowler: and in Virgill the resem­blance of the two twins deceiued their neerest friends. Many men by the like proportion of body, by the like­nes of face, speech, & cariage haue crept into the cou­ches of the most chast Lucrece's. Smerdis in Herodotus Herodat. 3. after this fashion came vnto the Monarchy of the Per­sians faining himselfe to bee Cyrus his sonne, vnto whō he was like in name & visage: So Pompilus calling him selfe Antiochus his sonne obtained the kingdome ofVal. Max. lib: 9 c. 15. Fulgo. lib. 5. 16. In. histor. Gall. Siria: Sidonian the Jew by the resemblance of his face with Alexander Herods son, was crowned King, and af­terwards discouered by the roughnes of his hands. So Boduin calling himselfe the Earle of Flanders was cre­ated King of France, in the Raigne of King Lewis the seauenth.

O Papists, Prothee's and Camelions of this age how long wil you suffer your selues to be led captiues in su­perstitious ignorance, and wilful blindnes? Yee Masse Priests how long wil yee bee Satans Organs, & instru­ments of falshood? Wil yee euer remaine sacrificers vnto Hel? the Hecatombe of Acheron? and the holo­caust prepared vnto the eternal flames? Miserable cre­atures haue pittie vpon your owne soules: Repent in time, otherwise I denounce a tempestuous storme a­gainst you, when yee cannot recal for faire weather: when your shaddowes shal disperse, and flie from the face of the almightie, who wil render to every one accor­ding Math. 25. 34. to his workes.

Moreouer you Nobles, knowe, that the way which Math. 7. 13. 1. Pet. 2. 2. leadeth to destruction is broad, & it was prophesied that many shal follow this damnable waie, by whom the [Page 112] truth shal be evil spoken of.

Therfore be not moued at that reason which com­monlie they obiect vnto the ignorant, but resolue it as wise Socrates answered the impudent whore Thcodote; who mocked him saying that her power was greater then his, because shee allured manie of Socrates his schollers, but he could neuer allure on of her louers. I maruaile not said he, (as we maie saie to thē) for where thou leadest them to pleasure, and filthy lust in plaine and easie waie; I conduct thē vnto vertue, by a narrow and rough path. Nether walke yee in the ordinances of your fathers, nor defile your selues▪ with their Idolls.

Be no more childrē, wauering & caried about with euery Ezec. 20. 18. Eph. 4. 14. 15. 1. Cor. 10. wind of doctrine by the deceit of men, & with craftines wherby they lay in wait to deceiue But follow the truth and in al things grow vp into him, which is the head, that is Christ. For it had bin better for you not to haue 2. Pet. 2. 21. Math. 27. acknowledged the way of righteousnes, then after you haue acknowledged it, to returne, as the dog doth to his owne vomite and the sowe to the mire.

Moreouer seeing the open and manifest profession of great mē worketh great effects in many mēs minds, as appeareth by Nicodemus of Arimathea, & Pilat's Pieri. Hie. 35 Egesippus e Ro­mam. Arch. 1. Pet. 3. 15. owne confession, and washing of his hands at Christs arraignement, as by his letter to the Emperour Tiber▪

I wish you al to be ready to giue an account of your faith vnto whom it appertaineth, and not to be asham­ed to professe Christ before al the world: for whosoeuer denyeth him before mē on earth: him wil he deny in hea­uen, before his father. Not that I councell you euer to be pratling and disputing in al places and companies, [Page 113] vsing your Religion, as it were an heape of Counters to lay an account withal. Nor yet that you should bee deafe and dumb when you heare anie thing spoken to the disgrace of your Religiō, but thar you should know the whole points of your beleife to forme your life ac­cordinglie, and be able to maintaine thē with as great meeknes in conuersation, as you should be resolued to dye a thousand times, rather thē to renounce the least of them, that serue necessarilie to saluation.

As touching indifferent things, my aduise is thatGal. 2. 4. 1. Cor. 8. you obserue both in word & deed, the Canons, Laws and customes established by his Maiestie whersoeuer you are, without scandal, offence, light dispising, & cō ­demning those rites which are not agreeable vnto those of your owne Country: but trye and examine them both in the ballance of reasō. For this is the rule of rules, and the general law of al lawes, according to the opinion of wise men [...]. That a man should follow and obserue the lawes and custōes of that Country where hee is, avoiding dili­gentlie all singularitie and strangnes of opinion, diffe­rent from the common, approued, and receaued cus­tome Non conturbabit sapiens publicos mores, nec populum in se nouitate vitae conuertet: you must ever submit your selues to the Cannons of your supe­riours, without controuersie, dispute, or altercatiō, not taking somtimes vpon you to dispēse with them, som­times to augment them, and at other times to pare, & diminish them, according to your owne phantasie.

With my councel you shal respect Gods Ministers aboue al others, as his Embassadours, nether forbeare [Page 114] yee to reuerence them in respect of some mans parti­cular ignorance or corruption of his manners: for the Sonne is not infected, or the worse, that it shineth vpō an vncleane place.

I wish you to remember, that it is an vniust thing, that anie man should reap that feild which is ordained for the Ministers maintenance. Whosoeuer doth it, is no lesse profane, then he that spoileth Gods temple. I wil haue no better witnes for my proofe thē the LordMath. [...]2. 21. himselfe, who cōmāded to giue vnto Caesar that whih is Caesars, and vnto God that which in like māner apper­taineth vnto him.

Also I would haue you to remember, that with your best meanes you help the advancement and pro­pagation of your Religion in founding Colledges or Schools for good, true, and sound doctrine, as manie Ethnicks did for their Paganisme, and the Papists doe yet imitating their Idolatrie.

Yea & to consider that it is not sufficient for Noble men to beleeue in their harts, to praie with the spirite and tongue, and to professe God openlie with their mouthes, which are necessarie for al men to doe. But that you must protect and defend also with your hand and whole strength of body, the true Gospel against al the assalts of the enimies, to vphold it: yea as God hath giuen you a sword to maintaine the true Religion, so would he haue you to cut & root out the very lowest root of superstition and Idolatrie, that they growe not amongst you.

So to crowne this first parte of your duty towardes God, with the Kings conclusion, worthy to be printed [Page 115] in your harts with goldē Letters. Keepe God sparingly in [...], your mouth, and aboundantly in your heart: bee precise in effect, but sociable in shew: shew more by your deeds then by your words the loue of vertue, and hatred of vice: and delight more to be vertuous, and godly indeed, then to bee thought and called so: expecting more for your praise in heaven then here; & to apply to all your outward actions Christs commande: pray and giue your almes secretly: so shall yee on the one part be inwardly garnished with true christian humilitie, not outwardlie (with the prowde Pharisee) glorying in your godlines, but saying as Christ commanded vs all, when wee haue done all that wee can. Inutiles serui sumus, and on the other part yee shal es­chew outwardlie before the world the suspitiō of filthie Luk. 10. 17. prowd hypocrisie, and deceitful dissimulation.

Chapt. 2. Of a Noble mans duty towards the King.

KIngs are Gods children and are named Gods af­ter their Father by the sage Hebrewes, who had great familiarity with God, to teach vs, that we should honour, reuerence, and obay them next vn­to God, whose Lieutenants they are here vpon earth: and as Tullie tearmeth them, they are the Fathers of the Country. Wherefore God in the first precept of his second table commanded to honour them; as our Lord Jesus, to giue vnto Caesar that which is Caesars. And to be briefe in so cleare a matter, obserue the A­postles commandement in diuers places, as amongst [Page 116] the rest in a Statute to the Romans (who at this dayRom. 13. l. 2. glorifie in violating of it).) Let everie soule (saith he) bee subiect vnto the higher powers: for there is no power but of God: whosoeuer therefore resiste the power, resi­ste the ordinance of God, and shall receiue vnto them­selues condemnation.

What man is hee then so rash and vnaduised to saie or mainetaine that you shoulde not obay your Soue­raigne if he bee cruel or rigorous? Where finde you that Gods commaundements will suffer Kings to bee throwne out of their thrones? THAT THE POPE HATH POWER TO TAKE FROM ONE KING HIS KINGDOME, ANDBellar. [...]ontro 3 lib. 5. c. 6. pag. 1081. printed. An^•. 1601. doctrine of al the Iesuits TO GIVE IT TO ANOTHER? AND VPON HIS LEAST DISPLEASVRE TO GIVE IT AWAY? Yea if he refuse, to send an Ahab or a Iehu, to kil a good Prince, as if hee were as cruel as Hol [...]fernes, Moab, and Nero were? This is the Papists doctrine: this is the Romāe Religiō I wish you to beware of: this is the Catholike zeale to stab good Princes in the midst of their guards as Bru­tus and Cassius did Caesar in the Senate house. They teach to throwe our Gracious Soveraigne into the Tames, as they threw Scylla into Tybre. They may pill Princes palaces as they did Otho's, & blow vp a whole world with a traine of gunpowder without hurt of cō ­science, or any feare of Pauls condemnation, which you see here pronounced. Yea alas! If any zealous Catholike Romane can performe any on of those, for ex­piation of his fault he shall bee canonized as a Martyr [...]. Henry the 3. with Clement that stabd the French King: a day shalbe consecrated to his execrable fact, & his name marked with red letters in their bloudy Callender.

Al the ancient Doctors of the Church had not Bellar­mines subtility and wit to excogitate this sharpe and powerful distinction of time, and place, to cut a Kings throat, and to blow him, and al his subiects vnto Hea­uen. Al the Councels that euer were, could not devise how to cast such a wide mouthed Canon as the Eng­lish Romane carrying of 36. barrells of pouder. &c

The Doctors vnderstood this place plainely & sim­ply (as it is) to wit, that euerie one should obay hisS. Aug. li. 3. confess. c. 8. S Cyp. con [...]a Deme [...]r. lust. Mar. A­pol. lib. Anō. Pyam. Tert. Apol. c. 30. King, be he neuer so wicked, vngodly, vniust, neuer so cruel a Tyrant or profane Atheist, as David obayed wicked Saul, id in Imperatore scientes quod Deus volu­it, (As the eloquent Tertullian saith) bonos (que) principes voto (debemus) expetere, quale scun (que) tolerare. The very Ethnicks Religion was more godly in this point, then the Papists; they acknowledge and confesse, that the Kings Maiestie,Hor. lib 3. od. 13

Their Popes first predecessor (as they saie only) had not so great power, when he exhorted al men to submit them­selues 1. Pet 2. 13. without exception, reservation, aequivocation, or other collusion, vnto al manner of ordinance (prescribed by the king) for the Lords sake. So I wish you al Nobls to doe the like, rather for the Lords sake, then for any other particular, ether for hope of greater prefermēt, or to bee more in his Maiesties fauour, nor yet for any feare, but freelie and ingenuouslie as becommeth loi­al [Page 118] and faithful subiects.

Mans lawes are noe lesse ielous of your allegeanceL [...]cogitationis ff. de pa [...]is. L. si quis c. de sacr [...] sanct [...]. Eccle. towards your Soueraigne: for they condēne to death not onlie al those that are attainted against the Kinges Maiesties owne sacred person, as Gods law doth, but also al those who are consenting; those who knowe of such a detestable designe, and reveale it not: yea e­uen those, who violat their officers and Magistrats: If you haue neuer cast your eies or looked vpon the Code or Digest, read now, legem [...]uliam, & ad Corneliam, de crimine loesae Maiestatis, whervnto I remit you for breuities sake.

Reason her self exhorteth you to honour and reue­rence our gracious King IAMES, who is an ornament & perfection of al Kings past, and a patterne for al Kings to come in wisdome, Justice, & meeknes. His admirable actions are a fertil feild for al writters to exercise their pregnant wits, and to imploie their learned hāds.Th [...] 5. of Nov [...] A [...]o. D [...]. 1605 He like another Asclepiades, reached forth his health ful hand vnto this Countrie, and redeemed it from the horrible iawes of Orcus: Hee restored our Countrie vnto life, and vs againe vnto it: He rent our mourning weeds, and wipt awaie our sorrowful teares, and quen­ched the flames of our vniuersal fire: He deliuered our throates from the traitors knifes, and set our neckes at libertie from the heauie yooke and bondage of stran­gers: without his healp great Brittaine had been forc­ed to obaie shamfullie those, whom it vsed to commād before.

[Page 119]O how much are we al bound vnto your Maiesty Gra­cious Soveraigne! what praises and thanks are we obli­ged of duty,

Let vs al therefore with one accord, and harpe in handPier. Hiero. 17. sing for his Paean, who erects the Storcke, and treadeth vnder foote the Sea-horse,

And let vs pray vnto God as Martial did for Traian,

Chapt. 3. Of Noble mens duty towards their Countrey.

YOV ought also to loue our common Mother your Countrey, as I wish you to Reverence our general Father the King: for shee hath bred and nourished vs al, shewing especiall fauor towardes you that are Nobles, in bestowing a greater portion of her goods, then vpō others, with more ample Honors. Your Nobility is best knowne, & most respected with her. Which made the Persians to sweare by the Sun rising neuer to become Grecians, Romanes, Iewes, or [Page 120] Aegiptians but to remaine Persians. This loue caused Themistocles to drinke a bowle full of bullockes bloud, rather thē to goe against his natiue countrey, who re­iected him.

‘Excessit (que) fidem meritorum summa suorum.’ Hereby King L [...]onidas comforted himselfe and three hundred of his seruants, who were killed at Thermopi­las fighting for the defence of his country, as appea­reth by Simonides his Greeke Epitaph, turned into La­tin by Tully thus

The three Decij lost their liues for their country: so did Curtius, Gobrias, Zopirus, C [...]: Scipio. Fulvius N [...]ssus; & many others offered their liues willingly for the safe­ty of their countries. It is these valiant mens examples that J wish you al to imitat, when neede requireth and occasion is offered. For it is better that one perish, then Hor. 3. car. od 2. all. Dulce & decorum est pro patriâ mori.

But while I remember that diuelish disseigne, and Jesuitical intention, neuer to be forgottē, of those cru­el Panthers, Hippocentaures, Crocodils, and venemous5. Na [...]. 160 5 vipers, who so vnmercifully would haue killed both our Father and Mother, King & Country at one blow, I am more astonished then Pompeius was in seeing the Sanctuarie; then Alexander in looking vnto Ammons mysteries, or Apuleius in beholding the witchcrafts of Isis and Osiris. It was such a Tragaecomedie (praised be God) that the like was neuer de ficto, much lesse de facto; yea that Attellanus himselfe would not be able to act the least part thereof.

Wil euer our posterity beleeue that such an vngodlie, ignorant, furious and desperate crew, would haue re­turned vs againe vnto the first Chaos? who can thinke that such a wel gouerned & glorious Monarchy should haue beene changed into a deformed Anarchy? Oh our licentious and loose liberty would haue continued lō ­ger then fiue daies▪ as it did at the death of the Persian King! O monstrous confusion where al diuine and hu­mane laws should haue beene destroied, & discipline abolished, al manner of sinnes against God and man set abroach, no ranke, no dignitie kept, but the inferior made aequal with his superiour!

‘—Facinus quos i [...]quinat, aequat.’ Luc. 5. Al Dicaearchus his paines reckoned by Cicero shoulde haue beene nothing comparable vnto the torments these horrible traitors had inflicted vpon vs. Cyrus his ouerthrow by Tomiris, nor Othryades his victorie had not been aequal to our destruction. There should haue beene more Brittaines bones to hedge the Parks, then there were of the Ambrouns and Teutons bones about the Massilian vineyardes. This is the Romane Reli­gion.

The Tygres maie be accompted pitiful, and the Can­nibals and Carthaginians may binde themselues ap­prentises vnto the Papists in such prodigious practises: yea the very Instruments of Sathan and those insolent Copronines at last should haue beene deuoured by that [Page 122] polyphemus Cyclop the Pope, as Vlysses in Homer for his good wine he gaue him: where they thought to haue [...] [...]vid. 14. mei. [...]En. 3. ruled al, he had not suffered them, more to bee Prote­ct [...]urs, then King Philip permitted the traitors of Car­thage to be Portors. The Pope is Hematike, and cannot be satisfied otherwaies then with mens flesh & bloud, like the people Odrysae, and the inhabitantes of Euxen­bridge.

The traytors themselues mingled their bloud as the Scythians, and dranke it like the Catilinaries in theirIesuits. Ca [...] CHAMBER OF MEDITATIONS, where they learne that trea­son, sedition, rebellion, and al horrible cruelty that can be deuised, is not only lawful and permitted, but also meritorious, & worthy of great praise, & the factors are cāonized like Martyrs for the Catholick cause. As the wicked Iewes thought al things lawful for them to do, when they offered vnto the Temple, in saying Corban: S. Hier. in c. 15 [...]. euen so do the Papists, as one of their own Popes wrot vnto Theodosius the Emperor, Cupiditatum quis (que) sua­rum Papaleo ep 25 religionem habens velut pediss [...]quam.

Young Nobles learne then in time by their example, to detest and abhorre from your hart such pernitious principles of Religion against God and man: and yee Papists repent also in time, and make not your selues anie longer members of that head, which bringeth the body vnto such torments in this life, and the soule also [Page 123] vnto Hel, without contrition, & vnfained repentāce.M. Varro. Be not deceiued because you escape Maenias Lawe; that you are not sowen in a sacke and throwne into the Tames insteed of Tyber?

God hath wollen feet, but leaden hands, albeit he be slow to wrath, yet hee recompenseth his slownes with the heauines of the paine, which he inflicteth. Therefore I conclude here with this admonition, ‘Discite Iustitiam moniti & non temnere divos.’ Aen. 6.

Chapt. 1. Of a young Noble mans duty towards his Parents.

NAture her selfe mixeth so the bloude of all well borne children with a dutifull respect of their parents, that I neede no more to exhort you to performe this dutie, then the wise Law-giuer thought it necessarie to ordaine a punishment against Parrici­des. The heathens themselues acknowledged the Law of Nature▪ in permitting ful, absolute, & vniuersal au­thoritie to all fathers to dispose at their owne p [...]easure of their childrens liues, honours, liberty and goods asDion. Halic. lib. [...]. Aul. Gel. li 2 the wordes of Romulu's Lawe witnesse most plainelie: parentum in liber os omne ius esto▪ relegandi, v [...]ndendi, [Page 127] occidendi: excepting those only, who were not past three yeares of age. Which Law was renued by the Law of twelue tables, whereby it was permitted vnto fathers to sel their sonnes three times, as the Persians, and ancient Gaules did according to Aristotles, and8. Eth. c. 20. 6. de bello. Gall Caesars testimonie. Whereby it appeareth euidentlie, (as also by manie particular instances of sonnes, who submitted their necks willingly to their fathers swords) that whosoeuer rebel, and refuse obedience vnto their natural Parents, they are guilty of Leaze-maiestie a­gainst Nature her selfe.

And albeit neither the Law of Nature, nor of man ex­acted this duty of vs, yet Gods commādement (aboueExod. 20. them both) giuen with a blessing vnto those that keepe it, and a heavy curse against the transgressours therof, should moue vs al to performe this duty, as it is writ­ten partly in the first Table of his Law▪ partly in the se­cond:Philo. Judaeu [...] in. Decalogo. to teach vs (as Philo and Hierocles obserued wel) that we must honor thē as half Gods, as they represent the Image of God inuisible, better, and more liuely thē al the Images which the hart, & hand of man is able to conceaue, and frame.

This dutiful honour is not performed by an out­ward behauiour of the countenance in vncouering the head, in bowing the knee, or in naming them fa­ther, and mother (which I thinke the most honorable stile or title that children can giue to their Parents) but requireth also that you reuerence them in hart, & [Page 128] minde, acknowledging them to be the secondary cau­ses and next authors vnto God of your beeing, & liue­ing▪ and in that point are like vnto his Almightie ma­iestie.

Therfore shew not your selues disobedient, stub­borne,Deut. 21. or vnwilling to their (though rude, & rigorous) commandements, more then Isaac who submitted his neck vnder his fathers sword, without grudging or repining, or more thē the Rhacabits, who willingly ab­stainedHierom. 35. from the drinking of wine al their life time, frō building of houses to dwel in tents, frō sowing of seed to obay the voice of Ionadab their father.

Suffer pacientlie, and indure willinglie their im­perfections,Terent Hean. 1. choller or frowardnes, Iniquus sit, feras ta­men, beare with their seueritie and rigour as Manlius Liu. 7. did: For the Tribune Pomponius hauing accused Man­liu's father before the people of manie faults; and a­mong the rest that hee vsed his sonne too roughlie, making him to labour the ground, and doe manie o­ther seruile and base offices: Manlius without farther delay went vnto the Tribunes beds side with a drawn sword in his hand to swear him that he should desist to prosecute against his father, choosing rather to suffer his fathers rigour, then to see him followed and pursued in that action.

Nether would J wish you onlie to bee pacient▪ in suffering your Parents austeritie; but also to support, and help them in al necessirie and adversitie, & weak­nes, as Aeneas did▪ who through flame and fire, carried [...]en. 2. his old Father Anchises. As also amongst that weake sexe of woemen kinde, you read of one who nourished [Page 129] her father vpō her brest, and so of another daughter who gaue suck vnto her mother, both which were condemned to starue in prison for hunger, according to the accustomed punishment of the ancients. Yea a­mongst the brut beasts, the Storke maie be a patternePli. li. 10. c. 23 in this point of pietie, and duty towards our Parents. For the little Storks nourish the old ones, couering them with their wings, and coupling themselues to beare them when they are vnable to flie. Their loue maketh thē inuēt this deuise, which is so manifest that this point of childrens dutie hath beene expressed of the Grecians in this word [...] in Latine recico▪ niare: Also for this cause the Hebrewes call this birdLeu. 11. Iob. 35. chasida, which is to say thankful and charitable.

Moreouer I wish you particularlie that you inter­prise nothing of anie importance without their con­sent, approbation, & allowance, cheiflie in marriage. For a man marrieth not for himselfe onlie, and to con­tent his owne phantasie and humour; but also for his posteritie, his house, for aliance, & many other things, which are to be considered beside loue. And wee see that priuate marriages done against the Parents like­ing, doe neuer prosper.

Gods law, the law of Nature, and ciuil law willethLeu. 20. 9. Deut. 5. 16. Eph. 6. 2. the same honour to be giuē to your Mother, that you should giue to your Father, without exception, ‘Quae long a decem tulerit fastidia menses.’

Beginn not then your first warrs vpon her, but prac­tise earnestly to deserue her blessing▪ Nether deceaue [...] your selues with many that say, They care not for their Parēts curse; so they deserue it not. O invert not the or­der [Page 130] of Nature, by iudging your superiors, cheifly in your owne particular▪ assure your selfe, the blessing, or curse of the Parents hath euer a propheticke power ioined with it.

But to ende this dutie, I wish you al young Nobles, as you hope, and expect to inherite your Fathers pos­sessions after their death, so toe honour them also when they are dead.

This aduise is both civil, & Natural, as appeareth by the law scriptus haeres side religios: And by the cu­stome of the anciēt Aegyptians in building sumptuousDiod. Sycul. and honorable tombes: as that of King Simandius, the Pyramides, which were erected by Artemesi [...], and Hadrianus his tombe in Cizico, which are two of the sea­uen miracles, saying that our dwelling houses in our [...]vid. 1. de trist. life are only Inns, wherin wee staie but for a time, but there we shal dwel as in our proper & natural lodging vnto the last day. Yee haue also in this point a notable example of Cymion [...]onn to that great Miltiades, who died in prison, hee sold himselfe and his liberty to bu­ry his father. With what ceremonies you should per­forme this funeral dutie, learne of Aeneas.

Aeneas thought it not enough to put him in a coffin, or to embalm & annoint him with odoriferous spices, waxe, and Honie, and to wrap him vp in fine syndon as the Iewes, Assirians and Scythians vsed to do, but [Page 131] would haue his armour hang aboue him with learned epitaphes to bee as manie tokens of his valour, and to terrifie (as I take it) al those that would staine his good name or trouble his repose in the graue.

Howsoeuer it was, the honour which you owe vn­to your Parents when they are dead, commandeth this ornament of their Tombe, which for this cause is thought to bee from the French word Tombeau as who would saie Toutbeau, it should be al faire: as like­wise in Latine to bee called sepulchrum [...]uasi seorsùm pulchrū. You therfore that are of ability & haue pow­er to bestowe honorable funerals and faire tombs vpō your Parents.

Chapt. 2. Of the Pupils Duty towards his Tutor.

THis duty is so straitly conioined and vnseparably connexed with that of childrē towards their na­tural parentes, that it were superfluous to per­swade you thereunto by discourse. The verie reasons and precepts of the Heathen

are sufficient to moue you: therfore I aduise you only to Honour and obey them with a free minde, as is cō ­venientQuint. lib. 2. [...] 10. for men of your qualitie, and not for feare of a­ny punishment. Your obedience must spring from a fountaine of affection towards him, who wil loue you [Page 132] againe. For Loue (as Parmenides holdeth) is the effici­ent of all things. Obay him for your owne weale, & ho­nour him, that is the chiefe cause of your honour: con­sider howe Theseus honored his Tutor Connidas in sa­crificing and dedicating one day to his honour before his owne: as the good Emperour Antonius respected so much his praeceptors that hee kepte their images of gold in his chappel: and so Caius reuerenced much his Tutor Agrippa. When he admonisheth or reproueth you somewhat sharply, thinke it is for your amēdmēt, & that he loveth you, seeing monitiones & obiurgatio­nes verae amicitiae proprium, and they shoulde bee taken friendly. Learne of Titus Vespasianus his sonne, who being sent for vnto India at his fathers death, desired of Apollonius some precepts whereby hee might go­uerne his Empire wel; and when the Philosopher aun­swered that he would giue him one of his schollers that should shew him of his faults freely without al flattery or feare, as Diogenes the Cynick vsed to do: The young Emperour hearing this word [Cynic] I accept, said he, of your present most hartely, and wil suffer him not onlie to barke against me, but also to bite me, when he per­ceiueth me to doe any thing worthie of reprehension. Xerxes had euer with him his Tutor Damarathus, who admonished him likewise freely amongst the innume­rable armie at Hellespont. Craesus vsed Solons councel, as Alexander the Great gaue eare vnto Calisthenes his free admonitions, & Dionise of Syracuse was neuer of­fended at Dions and Platos reproofes. Wherfore har­ken vnto [...]eremias exhortatiō, that whē you haue such a Tutor that freely, friendly, and faithfully will, & dare [Page 133] advertise you of your faults, keepe and entertaine him as Jerem. 1 your owne hart. Hee will be as necessarie vnto you to shew you of your vices without hypocrisie or dissimu­lation, as a fine Venice mirror shewes a Lady of the spots vpon her face, or anie fault in her attire and ap­parrel.

Therfore Noble Pupils I coūcel you not only to be louing and obedient vnto your Tutors, but also thank­ful in aduancing & enriching them according to your abilities, as Achilles did his preceptor Phoenix, Alexan­der did Aristotle, Traiane the Emperour in promoting Plutarch to be Consul of Rome, as Theodosius did Au­sonius. Severus the Emperour bid his Tutor Hermo­crates aske of him what he pleased, who hauing asked fiftie talents of gold, commaunded to giue him more, thinking that suit too little for his recompence. What shal I alleadge Theodoricus King of the Goths (or anie other forraine & strange Prince for an example) who aduaunced his preceptor Cassiodorus vnto so high ho­nours, when you haue a familiar and present patterne nothing as yet inferiour to the best I haue named, ei­ther in honouring, louing, obaying, or aduancing his Tutor, Mr. Newton as hee well deserueth? Yee who haue the honor to attend his Highnes, can testifie that it is as impossible for me to expresse any waies his per­fection in this point of duty onlie, as it is difficil for you to follow his example.

Whosoeuer sheweth himselfe vnthankful towards his Tutor in special, that hath taught how thankfulnes is the ornament of al vertues, and the bond of humane societie, it is no maruail if hereafter hee regardeth nei­ther [Page 134] Religion, faith, Iustice, and that he treade lawes & al aequity vnder foot. Therfore that the meanest of you may shun this vgly and monstrous name of ingrat (nā dixerint maledicta cūcta, cum ingratū dixerint) which name is repugnant to nature, as appeareth by Plato in calling Aristotle Ingrat mule, I coūcel you al to cōfesse and acknowledge at least in word, by whom yee haue profited, as Thales conditioned with Mandraitus, to supply with affection and good wil that which you are neuer able to performe by effect, when yee haue done your best. For as the common sentence beareth, a man can neuer requite that, wherein he is obliged vnto God, his Parents and Preceptour, as yee maie easilie iudge by the profite of your Tutors paines in this anti­thesis.

Chapt. 3. How profitable learning is, and how hurtful ig­norance is vnto a Noble man.

FAlse and fantastical opinion preuaileth so against reason now a daies, that ignorance is thought an essential marke of a Noble mā by many. If a yoūg childe loueth not an Hawke and a Dogge while he sitteth vpon his nurses lap, it is a token, saie they, he dege­nerates. Such is the miserie & blindnes of this vnhap­pie age, that manie growing in yeares professe no­thing more then scoffing at learning & the professors therof, in calling them al clerks or pedants. If they per­ceiue anie Noble man better disposed to learning then themselues, presentlie after a scorning manner [Page 135] they wil baptize him with the name of Philosopher: haue he a compasse and a rule in his studie, then hee is an Astrologian; can he make halfe a sonnet, hee is a ri­mer. Notwithstanding learning only putteth a diffe­rence betwixte men, as reason maketh vs better then the brut beasts.

Chapt. 4. How you should attaine to Learning.

A certaine Lacedaemonian seeing Xenocrates study­ing2 part of the Pupils duty Rhetoricke in his old age, asked wisely of him, when wilt thou be a Councellor? Or thinke you to be an atturney at Rhadamanthus barr, that haue de­laied vnto your white haires to studie? Which moveth mee to wish you that are young to employ the age fit­ting for the first rudiments of learning.

‘Non omnibus annis▪ Conveniunt cadem.’ Therefore annoint your ears, as the ancient wrestlers vsed to do, that you maie shew your selues willing and prepared to learning: and as a people of India namedStrabo. 5. Panoetij vse their long eares for garmentes, so let your attentiue and patient eares serue for the first instrumēt of your instruction,

Laugh vpon the three sisters when you come to make loue vnto Iupiters thrice three daughters. You must make an offering vnto Venus before yee enter into thePlat. Sympos. [...] schoole of Athens. Loue hath placed her altar at the schoole doore and hath christened the Sciences after her owne name, naming them [...] and [...]. [...]socr. ad Demo [...], if yee be willing to learne yee shal attaine to the knowledge of manie rare & sin­gular [Page 141] good things. Jt was good wil that made Demo­sthenes, who naturally stammered in his speach, speake plainely: that deliuered old Appius from his palsie, Bias from his slownes, and made Alexander conquere the world almost without souldiers, & haue souldiers with­out mony. We liue not now vnder Saturnu's raigne, but wee must make our vowes vnto Ceres, holding our hand at the plow stilt & bewitch our steril soiles, as Fu­rius H [...]si [...]d. in [...]per Plin. 18. 6. Cresinus did. No man is so fortunate now a daies as to become learned, as Amphiraus did, by dreaming, or as Ganimedes was admitted at the Gods councel table by Gyges his ring. Whosoeuer would eate the kernelPla [...]. must cracke the nut.

‘Dij bona solerti vendunt sperata labori.’ The long gowne requireth a long and continual study, which the Romans vnderstood verie wel in choosing it for their young Nobles weede before any other gar­ment, cutting it a little shorter as they grew to mans stature.

Neuerthelesse be not wearie; for albeit the roots of learning be bitter, yet the fruit thereof is sweet, like vn­to Platoe's suppers, which pleased & tasted better on the morrow after they were eatē, thē that same night. Or they are like the fountaine Anio called Teveron, which at the first entry of those that bathe themselues therein appeareth verie colde, but after a little space becommeth so pleasant and warme, that they would dwel there: so at the beginning manie detest learning, as one who had tasted of snailes flesh, but after they had digested it and felt the sweetnes thereof, they are allured therewith as it were with hony, or sweete new [Page 142] wine, that they cannot be satisfied before death cal vpō them.

Chapt. 5. VVhat course you should observe in Learning.

AS in time past whosoeuer sued to serue the Noble Romans went first vnto the Vsher of their hal cal­led Ser [...]s Atriensis to bee infourmed of their Lords pedigree, to know his valiant acts and the order of his house; so I thinke it necessarie that you speak first with the Atrienses of learning, which is the Latine & Greeke Grammar (conioining both togither as Cicero Offi [...]. 1. councelleth his sonne) before yee preasse to haue en­try at Apollos cabinet, except yee wil do as the Romans who were thought to be dead, that came in at the win dow or top of their houses and not at the dore. For the knowledge of these two are the chiefe keyes to all Sci­ences and giueth onlie accesse to the nine Virgins. Be not deceiued then with the Franciscan Friers man­ner of teaching, who say

I adde for encouragement vnto the Greeke tongue that of the seauen special and principal tongues: viz. the Assyrian, Arabick, Aegyptiā, Hebrew, Greeke, Latine [Page 143] & Dalmaticke, the Greek is most easie, as shal appeare vnto him who wil trauel with Vlysses, and heare it com­monly spoken in al countries, and speciallie in our own where we retaine yet manie Greeke wordes, as a wel­readR [...]m [...]in [...]s of a greater worke. author obserueth, & giueth sundrie instāces. The obiection of the difficulty thereof was inuented by the enemie of mankinde and pronounced by his atturney Clement the 5. at the Councell of Vienne to locke vp the sweete conduits of Gods true worde in the New Testa­ment. By the knowledge thereof their malicious igno­rance is discouered. Be not therefore deterred frō lear­ning so pious and sweet a language, euer vsed by Mer­cury messenger of the Gods, and which wil lead you to the spring of all sciences. Let Themistocles example moue you not to beleeue the translatours in so manie good histories as are written first in Greeke, who ha­ving to communicate somewhat priuatlie to the King of Persia, would not aske presence of his Maiestie vn­til the time hee coulde deliuer his embassage in Persian language, fearing that the trunchman woulde either adde somewhat vnto, or detract from his message. After yee are wel grounded in Grammar my next ad­vise is, that euery Noble Scholler,

that he passe through al the arts and sciences in order, not mounting higher then his forces permit. To insist in the commendations of Logicke, Rhetoricke, and the rest of the Sciences particularlie, which are so knowne lippis & tonsoribus, I might be longer in everie one, [Page 144] then my purpose is to be in al this volume. Wherefore I wish you onlie to consider that the ancients painted man commonly with both his fists folded on his brest, to teach vs that wee shoulde follow on the pursuite of learning learning and al vertuous enterprises with a neuer fain­ting resolution, ‘Non omnes arbusta invant humiles (que) myrica.’ Virg. Ecl. 4.

A man looseth his time that runneth, run he neuer so fierclie in the beginning, if hee become wearie be­fore he come to the race's end, as many young gentle men do, who in their infancie were admired for their aptnes to learning, and prompt speaking of eligāt La­tine, being men haue not onlie forgotten to be con­gruous, (as the common word is) but which is worse, haue al learning in derision; and in scorne therof will speake the most barbarously they can imagine.

Learning is circular, and the Muses stand round a­bout Apollo, hauing no beginning nor ending more then a geometrical circle, so that he who would enioy one of the disciplines must labour to bee acquainted with them all. Therfore Noble Pupil

Chapt. 6. How necessary knowledge of the laws is for a Nobleman.

Morall, Naturall, and Supernaturall philosophie, as al the parts of the Mathematicks, are so allu­ring & perswasiue of themselues, that I will [Page 154] onlie put in remembrane of that facultie, which hath no pleasant obiect except it be gaine, and therfore is neglected of you almost, albeit it properlie appertain­eth vnto you, not only by birth right, but also accor­ding to the ancient customes both of Greeks & Romans who neuer thought their young Princes, and Nobles worthy to haue anie office, vntil they were wel seene in their owne countrie lawes. The great councel of the Amphictions, Areopagus of Athens, the two Con­suls, the six Aediles, the ten Tribunes, and the 18. Pr [...] ­t [...]rs of Rome were al Nobles, and surmounted the rest of the Cittie as much in learning, as in extraction of blood. I omit P. Papirius, who wrot the lawes of Kings and Mutius, Brutus, and Manilius, who established the Ciuil lawe, to exhort you to embrace the lawe of your Country cheifly, that you maie discharge the du­tie of a true Noble, in defending the innocent, the wi­dow and the orphant, the oppressed, & the feeble: yee must help them with your tongue before you put to your hands, you must maintaine them with reason & Iustice, in letting the Iudge vnderstand priuatlie, that yee know their right, & how they are wronged; yea if need require to stand their atturney before his Ma­iestie, in making him vnderstand by the lawes how the poore petitioner is abused, and that his petitiō is groū ­ded vpon the lawes of the Realme. It is a Christian & charitable exercise to defend the opressed. Also by skil in the lawes you shal not onlie preserue your self from anie wronge, but also determine causes & make an a­greement betwixt your neighbours and freinds, root­ing out the seeds of dissention, strife, hatred, & deadly [Page 146] fands, which is the cause of much bloodshed. Daiely there happeneth accidents at euerie houre when yee are least aware, that require a present resolution with­out sēding to an Aduocate or an Atturney to haue his councel. The ignorance of this Science hath brought great Citties into desolation, onlie for mistaking of on word, as the saccageof Carthage by Scipio the younger sheweth, because the Carthaginian Embassad our vn­derstood not the difference between the word Cittie, and the word Towne, et quòd Respub non sit in parieti­bus as Pompey said vnto the Senators at Caesars persecu­tion. There was the like fault made in the treatise of peace between the two Cantons of Barne & Friburgh, in the yeare 1605, where by their second article it was agreed, that the leege betweene them should remaine as long as the wales of their towne shal appeare. So that you see that this studie is most necessarie both in publike offices and priuate conuersation, at home and abroad, aswel in time of warres as in time of peace, & as the lawyer saith, Respublicas instituere, fin es imperi­orum regere, causas regum disceptare, populorum mores sanare, Principum faedera sancire, diuinas humanas (que) leges ad hominum inter homines societatem accommo­dare.

Chapt. 7. VVhat bookes you should read privatly by your selfe.

VVHile I am about this last part of your dutie,3 part of the Pupils du­ty. Apollos answere pronounced by the Oracles mouth vnto Zeno, being inquisitiue of the [Page 147] same point, commeth into my minde, and by appea­rance roundeth into mine eare, that there are no better meanes to attaine vnto learning, then to frequent much with the dead, which is, as I vnderstand to read diligēt­ly, and reuolue their bookes. Wherefore as yee are cu­rious in choosing your armour and horses, & in trying your Hawcks & doggs, I coūcel you to be as choise what books yee read; and that yee come prepared, as the Aegyptians fed at the Sonnes fabulous table, not ea­ting but of the daintiest dishes, albeit they had a good stomacke. For there are some bookes, which are onlie worthy to be tasted, others to be swallowed, & the best to be chewed, let downe and digested. I cannot finde a fitter similitude to explaine this point of reading then a mans traveling through some strange Country; hee breaketh his fast or dineth in some towns passing slightly through them, in others hee wil lodge al night, but yet he wil choose some pleasant and conuenient Citty to learne the language in, and there haue a setled staie for a time: so are some bookes only to be read in parts, others to be read wholy, but cursorily, and some few to be read wholy with great attention and diligence. Of these few I wil giue you this short catalogue, withhol­ding and restraining my pen from the large field of ge­neral praises of Historie, Oratorie, and Poësie, or anie of the Sciences.

First I commend vnto your diligent reading the hi­storie of the Old and New Testament, wherein ye may profit more, both for Religion and state matters, & for the particular leading of your owne life, then in all the Greeke & Latine Histories, which stutter in respect of [Page 148] the sweete and liuely eloquence of Gods booke and di­vine historie. For what booke in the Bible is to bee ex­empted frō this title? The 5. bookes of Moses, the book of Iudges, the 4. books of Kings, Iob, Hester, Iudith, Ruth, Tobias, and also the historie of the Machabees (which is separate from the other) I suppose none wil denie but they be al historical. Also Esdras, Nehemias, Eze­chiel and Daniel although they be Prophets, yet are their works compiled in forme of narrations, which in the Rhetoricke schooles are called Enunciatiue, & only pertaine to histories, wherin is expressed a thing done and persons named.

All the other Prophets although they speake of the time future, which is out of the description of an histo­rie, yet either in rebuking the sins and enormities past, or revealing the destruction of their Countrey, or cap­tiuitie of the people, and such like calamitie and mise­rable estate in mouing & perswading the people, they doe recite some circumstance of a narration.

As for the New Testament, do not the Evangelists cōtaine the temporal life of our Saviour Christ, King of Kings, and Lord of the world? The order and dispositi­on of the text in narration, verity in sentences, grauity and validitie in councel proueth the same. None wil deny the Acts to be an historie. The Epistles of the A­postles do containe councels and aduertisements reci­ting diuerse places as they were an Epitome or abbreui­ation of historie. Therefore I exhort you to bee as dili­gent in revoluing this history first as the young Princes and Nobles both men & woemen were in the time of S^t. Ierome, Basill the great, Ireneus and S^t. Augustine. [Page 149] In this labour you shal finde both grace & comfort by Gods holie spirit, that wil euer be present, if yee inuo­cate him as yee should do.

If you would learne of the Greekes, read Thucydides, the fabulous historie of Herodotus, Xenophons commen­taries, Lysias, Arrianus, but chiefly Plutarch amongst manie others, in whom pleasure is so mixed and con­founded with profit, that I esteeme the reading of him as a paradise for a curious spirit to walke in at al times, and a fountaine of al learning for an ignorant. In him yee shal see al men painted in one sheete of paper, all vertues in one leafe, al vices in the reading of one line, and wisdome her selfe in euerie letter.

Amongst the Romanes I recommend in like man­ner Caesar, both for the sweet flowing of the stile (according to his Maiesties iudicious Iudgment, wherevnto [...]. 2 the learned sort subscribes) as also for the worthinesse of the matter it selfe. For I haue ever bin of that opiniō (saith hee) that of al the Ethnick Emperours or great captaines that ever were hee hath farthest excelled both in practise and precepts of martiall affaiers. Then read Cornelius Tacitus, Suetonius, Salustius, Iulius Flo­rus, Patritius, Alexander of Alexandria, with others, whose names were too tedious to recite.

J would haue you also to be familiar with the histories and cronicles of your owne Countrie, ne sis peregrinus domi, before you read those of France, Italie, Spaine & Germanie especiallie; that you maie knowe the life, Nature, manners, and estate, both of your freinds and foes, which maie bee verie profitable and pleasant vn­to you at al times.

In Scotland wee haue verie fewe of this kinde, ex­cept it bee Hector Boetius, and a short harmonie of the Kings of Scotland, England, & France writtē in French by one L. Chalmers: a booke albeit but little, yet verie worthy to be read. I thinke that our predecessors could do better then saie, and were more occupied in vertu­ous action then in contemplation & writing. But now adaies I thinke we come short both in the one and the other, in doing or writing well, except it be his Maie­stie, whose exāple wel & duely followed, is able to make vs perfect in them both; his actions and gentle nature, more then humane, makes him admired, as his diuerse learned and eloquent volumes vnimitable, wherein heAnni. 1. meriteth worthilie those praises which Cor. Tacitus at­tributeth vnto Augustus Caesar; Augusto profluens & quae Principem deceret eloquentia est. For if yee note it wel, yee shal finde it Princelike, flowing from a foun­taine of learning, & yet streaming & branching it selfe into natures order, ful of facility and felicity imitating none, and yet vnimitable by anie. Yea Athens her selfe was no more Attike, al things therein are so sweete & pleasant to looke to. In reading of them Cato woulde not haue complained for want of grauity, Varro for lacke of waight, nor Tacitus craue greater pōpe in thē; nor would Graccus aske for violence, or Caesar saie they lacke heate, neither would Crispus be offended at the sparing of his words, nor Cicero require a greater abun­dance; so plentiouslie are al the parts of Rhetoricke lod­ged in his writings. I particularlie recommende vnto your reading his [...], whereunto I am much obliged in this. For if I durst speake my simple [Page 151] iudgemēt, it exceedethas far Xenophōs [...] in good & godly instructions, as currage doth couard lines. For albeit Xenophon hath a good beginning for the Institution of a young Prince, yet (if you wil marke wel) forgetting himselfe, when he commeth to State matters and making of warres, he maketh Cyrus to tri­umph only by Treason, and to be rather a coward then a valiant Prince, which is a bad lesson for any young Prince, or Noble man. As hee faineth one Araspas Xenoph. Cyr. 4. to haue receiued some litle discontent by the Assyrians and Lydians, therefore to betray them, who trusted inCyr. 5. him as their special friend: so hee calleth Gadatus a good & vertuous Prince, whom afterwards he shewes to commit a horrible treason; and which is worse, hee maketh Cyrus to bee the plotter and first inuentour of these treasons. So that by Xenophons lessons it appea­reth that it was lawful to deceiue and betray those who put their trust in you, in so much that he thought his 8. bookes were a sufficient Institution for all Princes and Nobles. For if he had written them as a simple narra­tiō appertaining to the veritie of the Historie, I would iudge him excusable for setting down these dānable practises, but he wil haue them to be instructions. You shal not finde the like of the least of these faultes in his Maiesties Instructions, which haue worne Xenophon out of credit in al other Countries, where they are tru­lie translated and read vnto all Noble mens children, the fathers themselues not disdaining to keep a booke of them in their owne bosome; as I councel you espe­ciallie to do, who daily see the practise of these pre­cepts by the Pupil, vnto whom they were first taught.

Here in England I haue seene manie good parts of an Historie written by diuerse learned men: but I know none that is perfect. Wherfore I wish that as his Maiestie hath ioined the great Iland into one Monar­chie for time to come, so some learned mā would ioine vs faithfull without anie parcialitie in on historie for ages past after the manner of the sacred history, which draweth downe the storie of the ten Tribes, and of the two Tribes as Twines to gether. It were a work doubt. lesse both profitable to vs and honorable to his memo­rie that did it.

Amōgst other good English books, J recōmēd par­ticularlie vnto your pervsing the historie, or rather Poeme of S^r Philip Sydneyes Arcadia, both for the worth of the writer, and the eloquence of the English stile. His discourses & poesies are so iudicious, his passages so pleasant, and variety so delightsome, that I may with out reproach or offence applie Homers elogi [...] vnto his praise; his wit is so excellent, his invention so rare, and elocution so rauishing.

France hath manie learned historiographers, as a­mongst the rest Eugerrand of Munstrellet, Philip of Commines, the Lord of Haillant, who is both learned & profitable, & pleasant in my conceit. The Commenta­ries of Bellay and the Inventorie of Iohn Serres newlie printed and worthie to bee read, both for the good & compendious compiling of the storie, and also for the French eloquence wherin hee floweth. For militarie affaires yee maie read the Lord of Noue who is sōwhat difficil for some men, & also the Commētaries of the L. Mouluc which are good both for a younge souldier, [Page 153] and an old Captaine.

Amongst the Italians you hane Guichardine, who is renouned throughout al Europe for historie. For o­ther Sciences you shal reade Picolomineus, who con­taineth al things in his writings fitting and belonging to anie Noble man whosoeuer; he is admirable in the doctrine of good manners, excellent in policie, neces­sarie for the state, and proper for al societie. Yee maie read Tasso's booke of Nobilitie, and Boccatius workes, except his Decameron, which is ful of idle, wanton, & bad invētiōs, & worse discourses: the Courtier of Coūt Baldessar Castilio is verie necessarie and profitable for younge Gentlemē abiding in the Court: if you vnder stand not the original, M^r. Cleark hath translated him into verie pure latine.

Of newe bookes which moue to a good & vertuous life, wee haue but too fewe, and can neuer haue too manie: but of such as followe their owne fancies in shewing forth their wandering imaginations, we haue too manie, and J wish we had none at al, scribimus in­docti, docti (que). Good and learned men are not onlie o­therwise imploied, but also greatlie discouraged: For when they set forth anie notable booke of Diuinitie, Humanitie, or anie of the Sciences to helpe & benefit vs and our posteritie, it is in no request, except it be to stopp mustard potts, or wrap vp Groasers ware in. The reason is because euerie Stationers shopp, stal, & almost everie post of the Cittie giueth aduertismēt of a newe toye, which oftentimes intercepteth the virtu­ous disposition of such as were willing to buie good bookes. Which maketh mee to praise the Phaeton vp [Page 154] on earth, and the firebrand of the whole world Caligula, causing such Aquino's, Caesio's and Volusio's to abo­lish and deface their writs with rods, or to fling them into the riuer. J haue written this to shew my selfe cō ­formable vnto the age wherin J liue; yet for my part J wish that the ancient Jndian custome were renewed in this Contrie, both for expressing of idle brains emptie of al vertue and honestie, and for recompensing of the Godlie and learned writers, But J praie you to for­beare those vaine, idle, wanton pamphlets, and lasci­uious loue bookes, which inflame the concupiscence of youth: For in my opinion nothing doth more cor­rupt younge and tender witts, then such vnsauorie & vnseasonnable bookes, as hurtful to youth, as Macha­vell to age. Bee not allured by their fine phrases, inke­horne tearmes, swelling woords, bumbasted out with the flocks and scuming of sundrie strange languages: they wil tie you in the fetters of lust, and keepe you in the thoughts of loue; they are like an Apoticaries gay box, painted without & ful of poisō; they haue glorious outsides, and goodly titles, but within they are full of stronge venome: while the minde is occupied in such toies, the cōmon enemie of man kinde, doth secretlie lull the soule in securitie: they are like fauning curres, which neuer bark til they bite. Some mē are so charm­ed with these Syrens & Circes potions, that they spēd their whole life in vaine reading of them, because they see in these bookes, as in a looking glasse, their owne conditions, sucking in such fragments as fit their hu­mors. Vnto such readers Pythagoras reproach against a lewd fellowe may be wel applied, that it is no maruell [Page 155] that swine delight more in dirt then in p [...]re & cleane water, which J councel you euer to drink, & to imploy your reading vpon good and profitable books, making your vse of them in this sort.

Chapt. 8. How yee should make good vse of your reading, and iudge of bookes.

HAuing made choice of good bookes, consider, when you begin to read euery one of them, of what profession the author was, & whether his subiect be taken out of his owne profession, that is, as the learned say, if he hath writtē Dogmatically. For there are three māners of writing which you must obserue in reading al bookes, Dogmaticke, Ethicke, & Elenchticke. The first sort is, when euerie man containeth himselfe within the limits of his owne profession, as when a scholler writes of learning, and a souldier of wars, whē a Grammarian writes of Grammar, &c. As Apelles said everie skilful man must be best beleeued in his owne profession and trade. Al Aristotles works, Hippocrates, Galens, Ciceros, Euclides Elements, and such like, are e­steemed Dogmaticall, vnto the which I may adde al hi­stories, because al Historiographers are tied to write according to the truth, as al other writers are bound to obserue the rules and principles in that Science which they teach.

Wherefore by reason al things written in this kind, are easie to be iudged by the proprieties, causes, rules, [Page 156] and principles of the discipline, I wil only aduise you to obserue these fewe thinges in reading of any historie, which is more difficult. The authors profession, if he be a schoole man & medleth onlie with schoole-learning, as humanity and Philosophy, note chiefly his fine stile, and eloquent speech; if he be a Diuine remarke church gouernment, Ecclesiasticke matters, marriages, and such like things as principalie appertaine to Theology: if he be a Lawyer learne the cōtrouersies of the points in Law, the establishing of states, and policies: if he be a Physition, beleeue him best, when he speaketh of the temperature of the aire, of health, of the complexion of Princes, of their hurts and sicknesses: If he be an Embassador prie into his practicks, his intelligences, and fashion of behauiour: If he be a man of warre, obserue chieflie the exploits whereat he was present himselfe, and things of warfar: If the author be a Courtier, you shal learne fashions and ceremonies. But of whatsoe­ver vocation the author be, I councel you to esteeme most of such Historiographers, which haue had least passions and partialitie, and the best meanes to disco­uer the truth, either in beeing there themselues in per­son, or hauing certaine intelligence frō them that were present, and are men of faithful and sincere iudgment, speaking without affection. Be not of too quicke a be­liefe, nor too incredulous, least yee take copper for gold, falshood for truth, or profit not a whit at al. For manie historiographers, through ignorance, hatred, couetousnes, and fauour of such great Personages, as gaue thē pensions, haue colored their lying, & disgui­sing, vnder a beliefe they had, that few should haue bin [Page 157] able to discerne their cousenings: they haue named sundry men wise, prudent, and valiant, which indeed haue bin most wicked, foolish, and ignorant, which ye are able to discouer easilie in prying narrowly into their pretexts, cloakings, and occasions.

The second sort of writings respect onlie the circū ­stances of time, place, and person, like a Lesbian rule, applying al things more to a glorious shew of Ethick, figurate, and allegorical words, then to anie Dogma­tical doctrine. Such are manie books of Plato, Lucians Dialogues, and compositions of Orators, & Poets, ten­ding rather to pleasure then profit.

Applie not your iudgment in iudging such kinde of bookes by considering the whole booke togither; but as one who buyeth a cloake, taketh it first al a sunder, & beholdeth euerie part therof by it selfe; so examine the principles and causes of your booke a part. Because the method of iudging must bee according to the manner of inuention: and if the principles which yee consider separatly do agree with the rules of that Art, frō which they proceede, and chieflie with the final cause therof, doubtlesly they will appeare far fairer and better then if yee iudged of al the booke togither. For as the Colos­sus in Rhodes was more maruelous lying low vpon the ground, then when it stood vp, in respect euery finger therof appeared greater then al the rest of the images: so doeth the perfect obseruation of the principles and causes of any worke breede a great contentment and pleasure vnto the reader.

I am so affraid of Poësie, that I dare not coūcell you to read much thereof priuately, it is so alluring, that [Page 158] whosoeuer is not aware, shal bee inchanted by this mi­nister of voluptuousnes, and so intised, that he wil haue none other delight, then to lie sleeping in pleasure; vse it therefore only as a recreation after your serious stu­dies, as that famous ancient writer adviseth you, fas est carmine remitti, non dico continuo & longo (id enim per­fici nisi in otio non potest) sed hoc arguto & brevi, quod aptè quantaslibet occasiones curas (que) distinguit.

Of these two is cōposed the third māner of Elench­ticke writing, which consisteth in refuting of false do­ctrine and confirming the truth with Rhetorical flow­ers, as Aristotle wrote against his preceptor Plato, af­ter his owne and Socrates example, that wrote against the old Sophists, as Iulius Scaliger hath imitated them al three in writing against Cardanus. In such writings beware to take that which is Ethicke, to be Dogmatical, otherwise yee may fal into errour, as manie doe, taking Quid pro Quo.

Now for the due consideration in particuler of eve­rie booke, begin in reading as yee were taught in hea­ring, at the Compend of the whole booke, which is the Epistle or preface made of purpose and dedicated vn­to you, to the ende yee may haue a general or confused notiō therof, as a man hath in his minde or table book of the way, whē he goeth from London to Edinbourgh, and as he learneth the waie in going and knoweth eve­rie cittie and towne more distinctly then before, so shal you vnderstande your authors meaning the better and more plainelie.

To iudge aright of anie mans worke, consider his method, and good order, which wel obserued is able to [Page 159] turne an abiect matter into fine gold as Mercuries rod did, or to giue light vnto the wise reader like Tyanaeus his stone called Pantaura, albeit the ignorant remaines in blind darknes and obscuritie.

But because it is more easie, [...], to re­proue then to imitate, and that the Poets fable of Mo­mus was neuer more true, then now, when there can be nothing done so perfectly but some Zoilus or other wil spit out a part of his gale against it, neuer taking heed vnto the authors intention whom they reproue and detract, I desire you that are aethaeriās & shoulde be of a more gentle nature, neuer to imitate Homers Lamia, in killing with a Basilisks eie, or biting with a venemous tongue other mens labors; which vice pro­ceedeth of a weaknes in iudgement and an vncharita­ble heart, that is not able to discerne that euerie man doth his best, and that one mans fault is an other mans lesson, as Aristotle saith of the errors amongst the an­ciēt Philosophers, which made the Musiciā to send his Schollers to hear the harsh harmony of his neighbor: ‘Pro captu lectorum, & habent sua fata libelli.’ Imitate Socrates, whose censure being required of an vnlearned booke, answered, that hee thought those things, which he vnderstood not, as good and worthie of commendation as those which he vnderstood: thus do al wise learned men. And albeit learned men would reiect anie booke, do yee not so, because they do it, but rather search curiously to knowe the reasons why they do so. I recōmēd this point chiefly vnto your memorie and obseruation, as guilty of mine owne weakenesse, ‘Nec enim Dij sumus.’ [Page 160]But especialie speak neuer in dispraise of dead mens works: for as Planeus saith wel in Plinie; nulli nisi laruae cum mortuis colluctantur.

I wish you in reading, for the exercising of your owne iudgment and confirming your memorie, euer to make some short annotation vpon the margent of your booke, and after you haue ended the whol book, begin at your first annotation to write the words of your author into a BOOKE OF COMMON PLACES, if the au­thor be methodicall. But if his worke be a Rapsodie, without anie coherences of the parts therof, as Criti­call and lawe bookes are, coppie out your obseruation in your reading. This did Aristotle in his 8. bookes of Topicks, whom Cicero imitated in making a booke of common places vnto Trebatius the lawier; and manie learned men haue followed both their examples, as Valerius Maximus. A. Gellius, Macrobius, Alexander ab Alexandro, Adrianus Turnebus in his store house of al humane learning, called Adversaria, and now e­uerie man almost. Albeit this councel appeare some­what paineful, yet the profit therof is able to recom­pēse the paine a thousand fold. For herafter when yee shal haue vse of these Maximes, ether in state matters, Policie, or anie particular affaire, they are in readines. Durum nimis est, cum sitis fauces tenet, puteum fodere.

Finally as the Persians alwaies meditated vpon everie matter of importance, as in making of warrs, peace or truces, in marrying their daughters or any such like thinge, a daie before they speake of it: so I councell you to meditate well after yee haue Hard, or Read any lesson. For meditation is the fountaine of al good coun­cell [Page 161] and wisdome, the rule of al affaiers, the mother of al learning, and in a word, the engenderer of al vertue.

And after yee haue meditated wel vpon that you haue read, confer therof with some better scholler thē your selfe, who is able to lift vp your imaginations, & by an honest emulation, ielousie, glorie and contenti­on of honour wil moūt you aboue your selfe. To shew how profitable this concluding councel is, I need nei­ther alleage the ancient Athenian, nor Romane cust­ōe of this in their Academies seeing their footsteps re­maine at this present in Italie which therby surpasseth vs in wisdome and policie.

Wherfore for your better perfectiō by frequenting such men of merit, I wil lead you out▪ the best waie I knowe to conuerse with the world in shew­ing you your dutiful behauiour in al ho­nest companies whersoeuer you shal come.

Chap. 1. A comparison betweene the effects of vertue, and those of vice.

Chapt. 2. Of Prudence ingenerall.

ALbeit Vertue be euer but one, and alwaies per­fectly accomplished in her selfe; neuerthelesse because our imperfection is not able to attaine to an absolute perfection, & that in euery good actiō, there appeareth euer some particular vertue more e­minent, then the rest: so that according to her diuerse proprieties, and different inclinations of the persons, the Philosophers haue deuided her into foure princi­pal parts, naming them, Prudence, Iustice, Temperance, and Fortitude.

Prudence being the Queene and Soveraigne Ladie aboue the rest of the vertues, with good reason should haue the first place, seeing that without her, there is nothing pleasant, agreeable or wel done. Shee is the salt the seasoning, the Rule and square of al our actions: Shee is the eie (as Bias said) that sees al things past, pre­sent, and to come, making her vse wisely of all three, in keeping her selfe from the snares of her enemie Im­prudency, which goeth about craftily to catch her, and to cause her to saie shamefully Non putavi.

O deare Prudence, how necessary art thou for our life and conuersation! fooles repent that they haue not followed thy waies: the miserable are sorie that they o­bayed not thy direction; and they who are happy attri­bute vnto thee the vertue of their cōtentment. It is by thy fauor O Prudence (vnder God) that Kings raigne, [Page 168] that Dominions are established, & Magistrates ordai­ned, and policie authorized: It was thou that madest God giue this testimonie of the Kingly Prophet; I haue knowne David the sonne of Ishai, to bee a mā according to mine owne heart, in wisdome & magnanimity. Thou1. Kings. 14. 8. & 15. 3. causedst this same David to be pleasede with Ionathās kindnes, and suspicious of Sauls wickednes. It was thou that placedst Ioseph to be a President in Aegypt, Satur­nus in Sicilie, Cadmus in Beotia, Triptolemus and Ceres in Sicilie, Bacehus in the Indies, Ianus in Italie, Pompili­us at Rome, & Vlysses euery where. By thy fauor Nestor was more esteemed among the Grecians, then the fu­rious Aiax, yea then the victorious Achilles himselfe. Contend then al yee yoūg Nobles to haue this Queen for your wife, and a prosperous guide in al your actiōs, as wel publike and common, as particular. Shee wil shew you how to conuerse abroad in the world, and to behaue your selues with your acquaintance, and fami­liars at home.

Chapt. 3. Of common behaviour towards all sorts of men.

MY first aduise and general foundatiō of all good behauiour in conuersation is that you take dili­gently heede not to make your selues slaues or subiect vnto any certaine particular humors, which is a token of selfe loue. Whosoeuer is thus captiue, hee must needs suffer much paine. Istud est sapere, qui vbi­cun (que) opus sit, animum possis flectere. It is great wisdom [Page 169] for a man to accommodate himselfe and to frame his manners apt and meete for al honest companie, and so­cietie of men: as to shewe himselfe discreet among the Rom. 12. 15. 16. wise merry with those that are merry: & to mourne with those that mourne, to yeelde sound reason in weightie matters, & pleasant conceits in light trifles. The best wits are most vniuersal, & plyable to al sorts of people. It is a most rare quality in a Noble man to be commō, that maketh him imitate Gods goodnes, as it made theLiuius lib. 9. ancient Cato to be praised, who had a spirit so framed to al things alike, as if he had only been borne for that, which he went about to do. This maketh those famous captaines Epaminondas, Scipio, Laelius, Agesilaus, andCic. 2. de. [...]rator A [...]lian. varia histor. 12. 15. the Corypha [...]s of Sages amongst the heathen to be no lesse renowned for their dancing, singing, gathering of cockles, and riding vpon a staffe with young children, then for their glorious victories in the warres. This is in some manner the Phyronian Ataxaxie, the Acade­micke Neutralitie or Indifferencie, wherof proceedeth Pythagoras his soveraigne good, and Aristotles Magna nimitie to admire or wonder at no thing.

Is it not a strange thing to see a mā that had rather im­prison himsele in the bonds of his own corrupt affecti­ons, then to liue at libertie, and to bee able to behaue himselfe alike euery where. Surelie we may crie out more iustlie then Tiberius did, O homines ad servitutē nati! what wonder is this, that a man wil haue his bo­die, his goods, and al that he hath at libertie except his spirit, which is only borne to liberty? Hee wil vse that [Page 170] which commeth out of al the coasts of the worlde for the nourishing or adorning his body, but neuer make his minde the better; thinking and saying with the ig­norant of his owne village, that al the world cannot af­ford the like.

Hippomachus knew the good wrestlers only by their going through the street, as Lysippus carued a Lyon, seeing but one foot: so many men seeing you passe by thē, wil cōceiue presently a good or bad opiniō of you. Wherefore yee must take very good heed vnto your feete, and consider with what grace and countenance yee walke, that yee go not softly, tripping like a wantō maide, nor yet striding with great long paces, like those Rhodomonts and Kings in Stage-plaies. Walke man-like with a graue ciuil pace, as becommeth one of your birth and age. Away with all affectation, either in hanging downe your head, as Alexander did, or stoo­ping for greater comlines, or bending your body back­ward. Many are so mōstrous in their manner of going, that they must needes either bee nodding with their head, shaking of their shoulders, playing with their hands, or capering at euery step with their feete, rouling from side to side, like a Turkey Cocke. As they goe through the streets, yee shal not see them goe for­ward one step, without looking downe to the rose vpō their shooes; or lifting vp their hand to set out their band, as if it were in print; or setting vp the brimme of their hat, or doing some such apish toy: whereof I coū ­cel you to beware, if you would not be mocked with them.

Be lowly and humble vnto al men, and the greater [Page 171] your quality is, the more honorable shal your humili­tie bee vnto your selfe: which aduise I recommend so much the more, because I see so manie of our young Nobles deceiue themselues herein, thinking that wee are bound to respect and honour them in all deuotion and seruice, & that they are not tyed to anie recipro­cal courtesie, as if it were possible that they could stād of themselues, and vpholde their Imaginary and fanta­stical greatnes without vs. For my part I can neither honour nor respect such persons, that thinke vs obli­ged to their fauor, if they answere the humble affection of a Gentleman, or anie other man of merit, with a signe of their eie, or a nod with their head. The dogs of Corinth barked euer against the prowde and glorious folkes, and fawned vpon the humble: The Thracians contemned Lysimachus his pride, & Demetrius his vn­supportable vanitie. Marcus Antonius his disdeining of the Romanes brought him vnto such an end, & was the chiefe cause of his ruine. Manie there be, who dis­semble their disdaine vnto a fit occasion to pay you home againe with profit, & to render you the like with aduantage. And seeing it is not comelie to see a young Gentleman hold continuallie his necke stiffe, neither turning his head this waie or that way to looke vpon those who salute him, no more thē Constātius the Em­perour did, who would not once swaie with his coach, I advise you to look vpō those whō yee salute, modestly in the face: for those halfcaps & salutations which you make for fashion sake, turning your head to the other side, take no effect.

A facil accesse and a gracious countenance engen­dreth [Page 172] a great fauour in euerie mans minde towardes you: and there is nothing that winneth so much with so little cost, whereas when yee studie to mainetaine a counterfait grauitie and a grimme countenance, as if yee were a Senatour of Venice, then euerie bodie fly­eth & feareth to haue any thing to doe with you, more then with so manie Menedemi and Demeae. Therefore studie to shew your selues Mitiones with a ful perswa­sion,Terent. Act. i. 4 Facilitate nihil homini esse meltus. It is not thanke worthie to haue your doore open to admit a man in your chamber and to keepe your countenance shut to receiue him: So we see Atticus before the first view betweene Caesar and Cicero, did seriouslie aduise Cicero touching the composition, and ordering of his counte­nance and gesture.

To conclude this general behauiour, me thinkes it is a fit & wel made garment of the minde, & should haue the conditions of a garment, viz. that it be made in fa­shion, that it be not too curious, but shaped so, that it maie set forth anie good making of the minde, & hide any deformitie: and aboue al, it ought not to bee too strait by reason of exercise or motion.

Chapt. 4. Of your behaviour at Court.

IT is a token there is smal courage in a Noble man, whē he is neither knowne of his Maiestie, nor of his Highnesse by name or person, which moueth me to appropriate the first Chapter of special & limited con­uersation [Page 173] vnto your behauiour here, as the principall, and chiefest priuate companie, that anie man can bee in. For I may more properlie cal it the Epitome of the general, in respect that a man maie learne here within the circuit of their Maiesties pallaces, that which ma­nie men wander through the whole world to see.

Your first dutie therefore in presenting your selfe in either of their presēce is, to bow down vnto the groūdGen. 18. 2. in token of subiection and humilitie, as Abraham the great Patriarch did vnto his three guests▪ and as thatMarke. 10. man kneeled, who did meete our Lord Iesus. And that the best of you shoulde not refuse it, looke to a Kings2. King. 2. 19. owne example, who rose frō his throne to meete B [...]th­sheba, 1. Sam. 25. 24. & bowed himselfe vnto her: so did Abigal light of her Asse, and bow her selfe to the grounde vnto Da­vid. If example of Kings and other great men wil not humble your hart and your knees: harken how the an­cient law Iubemus commaundes you to doe it, verse. L. [...] pr [...]fess. Nostram Clementiam adorare iubemus. And in sundry other places the law wil haue you adorare, that is, to honour his Maiestie, with that submission which yee vse ad orationem, that is, vpon the knee. Reason also would teach you this submission without murmuring. For your life, lands, and goods being subiect vnto his power, who should thinke to refuse kneeling, & chiefly when he begges or sues for anie thing at his Maiesties hands?Aen. 7.

Hauing thus kissed their Maiesties hands in all duti­ful humility, -gratus (que) dares cum dulcibus oscula verbis, J wil not councel you to sue, to be in their fauour, or [Page 174] to creepe in to bee a Courtier by flatterie as Clesi­phon vsed to do in euerie thinge, so that when the King had a sore eie, hee would put a plaister vpon on of his eies, and fained to stumble at euerie bancke, and to halt with K. Philipp; but with ingenuitie, modest and honest behauiour, & diligent attendance. Howsoeuer they vse you familiarlie, beware of making your selues too homelie: containe your selues within such an vni­forme respect, and dutiful reuerence vnto their sacred person, that they maie not iudge ether by your coun­tenance or actions, any misbehauiour or vanitie; not i­mitating those, who are rauished and bereft of their right sences for ioie that they haue the Kings or Prin­ces eare, gazing and staring round about them, if anie man perceaue them to inioy this felicitie, when they should haue their whole mind fixed and bent to heare their Maiesties, and to bethinke themselues of an wise answere. If yee see that you are in fauour & credit with them, and that you haue a more free accesse vnto ey­ther of them then others, who perhaps are a good as your selues or better, be not a whit the more proud & disdaineful, but behaue your selues so discreetlie, that whē you finde any of them in your way, you passe not by them with state, but saluting and entertaining them most curtuously, by little and little, withdrawe your selues, as if they tooke no notice.

I wish you not onlie to shew your selues courteous towards your companions, but also to euerie honest man of good deserts. Albeit his coate be not so gay, nor revenues so great as yours; perpaps his merits are better, and his wisdome greater, and when occasion [Page 175] is offered, wilbe more able to discharge a good peice of seruice to his Prince and Countrie: for Fortune is blinde, and knoweth not vpon whom shee bestoweth her goods. If you haue on of your neerest freinds, that is a great courtier, bragg not with a disdaine of o­thers: labour rather to gaine al their fauours and loue; otherwise at the change of court (cloak your pride ne­uer so wel vnder a fained and crafty humilitie) they wil reiect you with contempt. Wherby remembring with my selfe that the Image of Fortune was made of glasse, to represent vnto vs her fragilitie, and that the fauour of Princes ebbeth and floweth; J desire you to behaue your selues so modestlie, that nether your ad­uancement maie be enuied, nor your debasing laught at. Winn to your selues the loue of al men, while your fauours are prosperous; and cheifly if you be raised by his Maiestie, and borne of meane parentage. Remem­ber Archidamus his answere vnto Philip after his triumph at Cheron, that if hee would measure his sha­dowe, hee should not finde it an [...]aires breadth big­ger, or longer then it was before his victorie. Read also Crinitus his fable betweene the little gourd, and theCrinitus li. 2 de honesta disciplina. c. 14. lege e­tiam Guicciar [...] de Embl. Alcia [...] 124. Li [...]iu [...] 35. Justin. great pine tree, together with Horace his 4. Epod. vn­to Maena Pompeius his freeman. Imitate the Romans according to Scipio's saying: who vsed, ne (que) si vincan­tur animos minui, ne (que) si vi [...]cant secundis rebus insoles­cere: Or else Philip his example, after hee had wholie ouercome the Athenians: Nec tamen amicis visusest exultasse (saith the Latine historiā) nec inimicis in sul­tasse. Jn prosperitie and adversitie they behaued them selues alwaies alike. [Page 176] Which a generous and Noble courrage should euer doe. For to be deiected and in little fauour with his Prince, should noe more breake a corragious and va­liant hart, then those rods hurt the Noble Persians skins, which whipped their cloaths in steed of their bo­dies. A generous spirit wil resist al encounters as con­stantly, as the Rocks do the waues of the great & tem­pestious Ocean: Yea a vertuous minde is able to draw consolation and contentment out of al these discon­tents & miseries, as the Bee sucketh hony out of time, which is bitter vnto our tast. J ende therfore with that golden sentence of Euripides, so much vsed among the Latine Poets▪ as worthie to be printed in al mens breasts.

Chapt. 5. The manner of reuerence making.

SAlutation is the first point of curtesie in our pri­vate conversation, which nowe is become so full of ceremonie and vanitie, that it is verie difficult to giue anie aduise herein, the world is so blinded with these complements, false offers, & promises of seruice, with hyperbolical and hypocriticall prayses to euerie mans knowledge, aswel his that heareth & receaueth them, as his that presents them. Jt is like an agreemēt made betweene them, everie one to mocke and scoffe at an other, and yet to say, I thanke you Sir for your cur­tesie, when hee neuer beleeueth one word of al, more [Page 177] then the other thinkes hee doth. This is the wisdome of the world to the hurt of conscience, and oftentimes to the hurt of health, and hinderance of their busines. Jt is one of the Courtiers miseries, who are Jdolaters of Ceremonie. J confesse that you must cōforme your selues somwhat vnto rhe world, and that which com­monlie is vsed, but J wish yee performed it in such a generous and free manner, that euerie man may know yee can vse al these vaine complements and ceremo­nies, but that yee will not bee bounde to doe them, or make your iudgment and wil slaues vnto such vanitie: that yee omit to do thē, not for ignorāce or disdaine of others; but that yee account no more of such vanitie then yee should do; that yee are able to lend your selues sōetime vnto the world, but neuer to giue your selues wholy to it. If my aduise could serue any thing at al to amende such abuses, and those apish toies of bowing downe to euerie mans shoe, with I kisse your hands Sir, and I am your most humble servant, I would retaine ei­ther our good olde Scottish shaking of the two right hands togither at meeting with an vncouered head; as we learned first of the ancient Troians Aeneas, and his companie, as we may read in many places of Virgill.

‘Accepit (que) manu, dextram (que) amplexus inhaesit.’ Aen 8. Or els if the French fashion please you better, I wish that yee kept the old manner also (for we haue too manieCaesar in morib Gallorum 6. new French toies) which was thus: adorando totum corpus circumagebant, dextram ad osculum referebant, genu te [...]us manu demissâ.

The vncouering of the head which is cōmon to thē both & first to be obserued, signifieth that we wil obey [Page 178] his commandements, and yeeld him al authority over vs, we honour him so much. The bowing of the knee declareth that we submit our selues vnto him, & that we wil not remaine equal, but wil humble, and make our selues inferiour: for which cause we kisse our hand, and put it vnto his knee, as vnto the place of honour, whereupon we place the affection of our reuerence, & also to staie him, as it were, through courtesie, not to bow himselfe vnto vs. But when wee ioine hands togi­ther, it is a token of friendship, as appeareth by Caius Popilio, who refused Antiochus hand, and many otherVal. Max. 6. 4. Cor. Taci.. Ann. 2. Iustin. [...]1 Caesar. 2. & 7. de bello Gal [...]ic [...] Aen. 3. such examples. When the superiour presents his hand vnto the inferiour, he giueth him an assurance of his good wil, and a token of his fauor, as Virgil testifieth,

And the inferiour receiuing the superiors hand, & of­fering him his owne, would saie thus much vnto him, by this little part of my body I make you master of the whol; as Lawyers in giuing an handful of grounde put a man in possession of the whole peace. It is also a signe of childrens affection towards their father, whē they giue their hands.

For my part I thinke that an handful of our old friend­ship, is worth a whole armeful now, as we vse to em­brace in our common salutations: wherof I can render no other reason, but custome. Howsoeuer it be I wish you to obserue one of these three manners of salutatiō; yet with diuersity, according to the dignity of the per­sō: for [Page 179] if you omit them al, it is an euident token of little good wil towards your friend or acquaintance, and in place of amitie, enimitie wil take possessiō.

Chapt. 6. Vnto whom you shoulde giue place of Duty.

OVid in marrying Reuerēce with Honor, in theseFast. 5. few verses, ‘Donec Honor, placido (que) decens Reuerentia vul­tu, &c.’ teacheth vs, that the one can neuer bee without the o­ther, no more then a woman can be a wife without her husband: and that yee should honor those vnto whom yee doe Reuerence, and by consequence yee shal bee honoured your selues. For honor is like a man looking in a glasse, or a shaddow, that flieth from him that fol­loweth it, and followeth him that flieth from it: so that it is not in his hand who is honoured, but in the hearts and opinion of other men, who either haue seene his merits, or heard of his renowne, and good reputation, albeit they be distant manie thousand miles from him. He therefore that would be honoured, let him honour others, as Caesar, who to maintaine his owne Image, e­rected and conserued very curiouslie that of Pompeius, whom he hated mortallie (as al men know.)

On the other side, I wish you who are honoured, to refuse it modestlie, and to refer it back againe vnto the honourer: which shal encrease your honour the more. Vter (que) pari cupiditate diverso itinere ad gloriam contē ­det; P lin. sec [...]d [...] alter dum expellet debitos honores, alter [...] [...]fferet. [Page 180] Least yee should pretend some excuse hereafter, by reason of ignorance in these ceremonies; I desire you to cōsider wel the most honorable places, & vnto what persons yee are bounde of dutie to giue them: Who maie rightly challenge them to your dishonour, as yee dishonour your selues alwaies, when yee take place a­boue your betters.

I thinke the first place in al companies the most ho­nourable, according to Caesars wish, that desired rather to be first of a Village, then second at Rome. My reason is, that another mans precedency is troublesome vnto vs, when we stand, & hindereth our sight, as when wee sit we would haue elbow roome. But what needeth reason, when the holy Scriptures verifie, that the firstMath 20. Marke 9. Luk. 20. 11. place is most honourable, in condemning a too great desire thereof, among the Apostles themselues?

Yet I am not so forgetful, but that in Scotland we esteeme the midst the most honourable place, after the old custome of the Medes, when there standeth three or more togither; and thereof may be alleadged some reason. Because he who is in the midst, heareth the cō ­panie best, & is best heard of them when hee speaketh: and I thinke it maie be accounted also the most hono­rable place when we sit at table, if we wil beleeue Vir­gill, who discharging the duty of a Master of Ceremo­nies, placed Dido in the midst of the table, in that feast which shee made vnto the Troians.

But to know the first and most honorable place in wal­king in a chamber or hal, I thinke the neerest place [Page 181] to the fire in winter, and the aire in sommer is the first so that the doore be before his face, whom you would honour. For the persō honoured, should see before he be seen, least he be takē vnawares as Maeris was.

‘Quem lupi videre priores.’ Virgi [...]. Eclog. 9 And as in saluting, or meeting with a friend, his right hand lieth to your left: so in a house that place which is at your left hand in your entrance, and so consequent­lie going through the whole house, is to be accompted the most honorable place; as we see the like in a coate of armes, or in the leafe of a booke, the heauen, and al other things; their right side is euer towardes our left hand. In like manner in going or standing in the street, the wal is thought the most honourable place, (if the street be not rigged) as drawing nerest to the principle of honour, which are the houses. But if there be two in companie, alwaies giue the right hand vnto him, whō yee would honour, as submitting your selues.

Nowe as for those persons vnto whom, (as I said) yee must of duetie giue these places of honour, knowe that a priuate person is bound to honour those who are publike, and in office, both by Gods law and mans lawe. Sunt enim vindices iniquitatis. After this consideration the father shoulde giue place vnto the sonne as Pha [...]orinus the philosopher saith, and the expresseA. Gell. ff. ad S. Tr [...]bel. 13. 14. lawe commandeth: nam quod ad [...]us publicum pertinet, nō inspicitur▪ patria potestas. The sōne should goe before his father, and if hee doe not, thinkinge to shewe himselfe modest, hee wrongeth the publike, whose authoritie and person hee representeth. Who­soeuer would be confirmed by example, let him reade [Page 182] howe Fabius Maximus his sonne (who doubtlesse was wel acquainted withal the points of honor) caused his father to alight of his horse: & consider the olde mans ioieful words, for his sonn so doing. And Jwish him to read that roial act of the worthie States mā Don. Iohn King of Arragon, father vnto Don▪ Ferdinando King of Castile: who meeting together at an assēbly in Vic­toriâ, would not suffer his sonne to kisse his hand, nor yet to giue him the vpper hand at their going through the Cittie; and as hee peceaued his sonne melancholy for the matter, Sonne (saide he) you who are the cheife and Lord of Castile, wherof we are descended, should ac­cept of vs that honour, reuerence, and seruice, which appertaineth vnto you: in respect that our duty towards you, as our King and superiour, is farr aboue that, of the sonne vnto the father.

Wherby wee maie gather, that not onlie a priuate person, should giue place vnto the publike, but also, that antiquitie is to bee obserued in precedencie; for hee gaue place not onlie vnto his sonnes superioritie, but also vnto the antiquitie of his crowne, they being both Kings: so that you see that Noble men of the most ancient house, yet younger of yeares should goe bee­fore those of later standing, albeit the persons them­selues be elder of age, otherwise althings would grow in to a confusiō, & disorder; euerie man thinketh him­selfe as worthie of the first place, as another. I see noe reason, whie one whose predecessors haue maintained their Nobilitie, with vertue and honor, & haue passed through so manie incumbrances of fire, sword, warrs, and the changes of Fortune, yea that haue stood stout­lie [Page 183] and fought against Time (which consumeth and deuoureth al things) keeping euer his ensigne in his hand, should not haue precedency and place of honor before him that is but a younge souldier, and hath not almost beene at one skirmish. Nature somtime forc­eth and employeth her whole strength in the bringing forth of a rare spirite, who shal haue no brothers or sonns like vnto himselfe. She had lead her rest al at that time: or else a man might haue performd some on ge­nerous and valiant act, wherby hee may merite to be made Noble, & al his life time after do nothinge wor­thie of his▪ Nobilitie. As for example Manlius Capi­tolinus Linius lib. 6. saued the Capitol, and did a most excellent act, in deliuering Rome from the French furie, but there was al his vertue, as was euident by his fal frō the place of his honour.

Neuerthelesse I would councel you that haue the prerogatiue by right, that you refuse it euer with mo­destie. For it is a great wrong to use alwaies the rigour, and extremitie of your right, according to the com­mon sentence in Lawe schooles, s [...] ius s [...]mma iniuria: so that you turne your right into a wronge, if yee accept it alwaies, and that prerogatiue which yee had before, by antiquitie of race, by vaine glorie con­trarie to al honour is changed into an iniurie: which oftentimes cannot be satisfied, but by the law of arms.

My last aduise in this point is, that yee honour strangers, and those whom yee invite, or that come to visite you in your houses, if their qualitie bee not too [Page 184] farr inferiour to yours: I neede no other lawe or reasō to establish this councel, then his Maiesties most wise & skilfull example, which maie stande for an infallible rule vnto your posterity in the duty of ceremonies. He most honorablie (as yee did al heare or see) entertained the King of Denmarke, alwaies giuing him the vpper hande, as in that glorious going through the Cittie of London the last of Iuly. 1606.

Chapt. 7. How a Noble man should speake.

HEtherto I haue shewed you al the parts & mem­bers of courtesie, but as a dead man, or as a bare Anatomy, consisting of bones and sinewes; and therefore now we must put a spirit and life into them, to moue al those parts in cōly order, which is speech. Without this al your courtesies and reuerēces, are but shaddowes and pictures. Speech is the image of the minde, and messenger of the heart, whereby al that is within a man shewes it selfe. Therefore Socrates said vnto the child, Loquere vt te videam▪ speake that I may know thee. As we iudge of mettals by the sound: so doe we best discerne of a man by his speech▪

Of al the parts of the body, which appeare vnto vs out­wardly, the Tongue is neerest to the hart by the roots, so speech followeth next vnto the thought: for of the aboundance of the heart the mouth speaketh. When you [Page 189] haue saluted your friend, I meane not that yee shoulde stande still dombe, admiring his or your owne braue cloathes, as the Peacocke doth his faire feathers, or to beate your bootes with a rod, bite your nailes, chew a tooth-picker, and talke only of your horses, hounds, of your losses at dice or cardes or any such cōmon place. But I would haue you to speake, yet little, and wel. I de­sire you to speake little, because, as yee shut your eies, when yee would hit the marke, to gather & collect to­gither your visual spirites that are dispersed abroade o­therwaies: so doth our minde scatter it selfe in manie words, and by silence becomes more prudent. For this cause Nature hath doubled the organs of the foure o­ther senses, and giuen vs but one tongue, and that in­closed within the teeth and lips, betweene the braine & the hart, seruing as their trunchman, hauing aboue it the instruments of al the rest of the senses; to the end it put foorth nothing before it take counsell of the saide senses; and of the vnderstanding & reason, placed with­in the braine. Therefore Homer had good reason to e­steeme Menelaus, Nestor and Vlysses: who were slowe to speake, to be the wisest among al the Graecians, as he accounted Thersites their foole for his babling.

Your qualitie being aboue the common, I wish that your speech were also not popular; and with foolish af­fectation and verbal pride, not ful of triuial words, but plaine and perspicuous, as flowing from a natural foū ­taine of eloquence; not Pedantike or ful of ink [...]horne tearmes: but souldier-like as Sueton saith Caesars was.Suet. Tranq. in vita Julii. For the armour that glister for brightnes, besides that they hurt as wel as the rustie, they dazell the sight also: [Page 186] so an eloquent speech is vnderstood as wel as the com­mon talke of the village, and pearceth and perswadeth the heart of the hearer besides.

Wherefore if Nature haue denied you a tunable ac­cent, studie to amend it by art the best yee maie: & to put a distinction betweene your discourses and a Scy­thians, a Barbarians, or a Gothes. For it is a pitty when a Noble man is better distinguished from a Clowne by his golden laces, then by his good language.

Speake not al alone, nor interrupt not others in their speech: but heare patiently awaiting your turne. For a man of vnderstanding is cold in spirit, and there is Prou. 29. 20. more hope of a foole (as the wise man saith) then of a mā hasty in his words.

Forasmuch as Speech is only an instrument, wher­by we communicate our wils & thoughts vnto others, I desire that it be alwaies true. For as Democritus said, speech is but a shaddow of the effect, as if he woulde haue saide, that it ought simply to follow the plaine meaning. And the Diuines vpon the 32. Psalme and o­ther places shew that the Analogie of this word speake in the Hebrewe phrase importeth a signification both of speaking and thinking; to declare that we ought not to speake otherwaies then we thinke. He that doeth it betraieth humane society, and gaineth for himselfe ne­uer [Page 187] to be beleeued: which the Indians perceiuing verie wel, neuer suffered that man whom they found once to lie, beare any office amongst them: neither are they worthy to rule in anie common-wealth: seeing when a man lieth he looseth the forme and shape of a man, & becommeth a brut beast, as appeareth by the image of Pan painted by the Poets.

Who would not maruel with mee to read of thoseB [...]hemius hist men in a South Ile, who had cloauen tongues natural­ly, wherby as with two diuerse tongues they expressed two diuerse conceptions, & would entertaine in speech two men at one time, the one with the right side of the tongue, and the other with the left: yea answering to the one mans questions, and demanding of the other, as if the two tongues, had bin in two diuerse mouths. But are not manie men in this Ile worse, and more mi­raculous, that with one tongue wil speake two con­trarie things? With the vpper side of the tongue they wil speake truth, with the lower, lies: with the one part they wil professe freindship in prosperitie: with the o­ther hatred in aduersitie: with the on they flatter, with the other they calumniate.

I would haue you assured and not amazed in your speech, alwaies respecting the persons with a comly & modest reuerence, vnto whom you speake. If it be vn­to the King or the Prince, then you must double your respect, and haue a little courage, and a firme resolued iudgment not to wauer in your answers. Cal them al waies by the honorable title of Maiestie or Highnes, as yee maie read that Abigal called David Lord at euery1. Sam. 25. 24 word: yea fourteene times to gether in that small [Page 188] speech shee had with him.

If an ancient graue man speake vnto you, or on that is better then your selfe, harken vnto his words with respect, rather like a Scholler to learne, then to a compa­nion, whom yee maie contradict. But if you speake vn­to your companion, it is noe great fault if yee be more familiar, and free in your talke, alwaies abstaining frō mocking and scoffing one at another; which fitteth a foole, rather then anie well nurtred Noble man.

Applie euer your words to the capacitie of thē you speake vnto: for I thinke hee plaieth but the pars of a selfe conceited foole that sheweth himselfe eloquent to them that vnderstand him not. Somtime a mā must seeme ignorantt, hat hee maie be accounted wise.

Men of qualitie should neuer disbase themselues to talke of things done in the Cittie in the market place,Theoph. Charce as you maie read in Theophrastes, nor speake of trifles and what they haue obserued at a plaie: al these are to­kens animi otio abundantis et abutentis.

Bee wel experienced in things you would speak of: for to talke of warres as Phormio did in Hanibals pre­sence, or being but a souldier to sound the depth of Sciences, is alwaies ridiculous. Quite not the honour of a braue Captaine to attaine vnto the name of a bad Po­et as Dionisius did: nor yet being a good physitian seekePlut. in discri. adula [...] & ami­es Aelian. va­rit hist. 14 not Perianders praise with Archidamus, otherwise you wil not bee more spared and free from boies mockes, then Megabisus was in Zeuxes shop.

And so I change words with silence

Chapt. 8 In what things hee should keepe silence.

ANacharsis the Philosopher considering that a man may vtter that which is vnspoken, but can­not cal back that which is vttered, euer when he slept held his right hand vpon his mouth, and his left hand vpon his priuie parts, thinking that the tongue had need of a stronger stay, and a surer watch then Na­ture. Wherfore I thinke that Pythagoras had good rea­son to teach his schollers, first how to be silēt as Lycur­gus commaunded the Lacedamonians to make silence the first lesson for their children. And Epaminondas isPind. Is [...]h. 1. worthily praised of Pindarus for holding his peace as Zeno did in Athens, and Damarathus at a greate feast. But if you woulde know how profitable a thing silence is, and how hurtful pratling hath, and euer shal be, read Plutarch his booke of Babling, his Treatise of Isis & O. siris, his 8. symposiac, prob. 7. Gell. his 11. booke chap. 10 Plin. 3. chap. 5. & 28. togither with the 6. chapt. of Sa­lomons Proverbs, which I leaue to your owne diligent consideration, to shew you in what matters chiefly you should be silent.

And to begin with Gods owne commandement Thou shalt not take the name of the Lorde thy God in vaine. as commonly Courtiers doe tearing & tormen­ting his body more grieuouslie in their dayly commu­nication then the Iewes did in his passion. They thinke their speech sauoureth not except it be (as it were) sea­soned [Page 190] with horrible oaths, as by the holy bloud of Christ his wounds, his body, which for our redemptiō painefully suffered, his glorious Heart as it were num­bles chopped in peeces, and which astonisheth me to write, by Gods Soule, which is incomprehēsible & not to be named of anie creature without great reuerēce. These and such like oathes are their Gunnes wherwith they thunder out threatning, and terrible menaces, when they are in their furie at dice, cards or at anie o­ther such damnable games. It was not without a mys­terie that the rich mans torments are inflicted vpō hisLuc. 16. Metamor 6 tongue: nether is their anie maruel that Prognes tōgue was cut out, and Nicanor's deuided in little croomes amongst the birds, and that Senacherib was cruelly put2. Kings. 19. Herod. 2. Eph. 4. 29. 1. Cor. [...]5. 33. to death by his owne children.

Let no corrupted speech proceed out of your mouth nor baudie talke: Evil words corrupt good manners.

Take heed that you speake not of the state, nor of Statsmen but wel to the purpose, reseruing euer more within your breast then you carrie vpon the the tip of your tongue. For the contēpt of the Magistrate is theJudg. 8. note of a reprobate. Blaze neuer anie mans secret, nor speake of that which discretion commandeth you to conceale, albeit it was not commended to your si­lence. And speake neuer but honourablie of those that are dead or absēt, albeit many viperous tōgues do, like those mastife curre dogges, that are verie keene in tea­ring a dead boares skine about the gates, which they durst not looke vpon when it was aliue. Their own de­serued commendations are soe few, that they dare not attribute none to anie other, but thinke themselues [Page 191] disgraced when anie is praised. Nether shal you make anie report of that which you heare spokē in anie mās absence: for the reporter is euer blamed when there chanceth anie hurt, and often hated by him, whom he thought to haue pleasured by his report; in so much no man desireth to heare that which greeueth him, vn­der whatsoeuer shadow or appeareance of freindship. Yet if anie worde of offence be spokē of purpose, to the end you should advertise your freind thereof, I advise you to replie presentlie for him in his absence, & to de­fende his quarrel, rather then yee should be a Relator. The best is neuer to speake of them that are absent; for sometimes you may praise men without iust desert, or dispraise them, not knowing what they are. As for your selfe and your owne actions I counsel you neuer to speake of them, in shewing what dangers, hazardes, and fortunes you haue escaped, or what valiant acts you haue performed: for other men perhaps, delight not so much to heare of them, as you doe to talke ofCic. 1. offic. thē. Deforme est de seip so praedicare, falsa praesertim, & cum irrisione audientium imitari militem gloriosum. Persius Sa [...]. 5.

Chapt. 9. VVith what company you should converse.

COmpanie changeth mens manners, as the fishLi. Plin. 29. 27 Rondelet. 17. 7. Polypus doth her colours, according to the neerest obiect thervnto. Wherfore me thinkes that Charondas punished iustly those for wicked men; [Page 192] whom he foūd in bad company. He that toucheth pitch Eccle. 13. 1. (saith Iesus of Syrach) shalbe defiled therewith, and hee that keepeth company with the wicked shal hardly es­cape without blemish, ether in life or credite. Therfore it was not lawful for the Israëlits to associate thēselues with the Cananites. And Abraham was commandedExod. 23. 33. to depart out of Caldea, Lot and his daughters from So­dom, Gen. 12. Gen. 19. 16. and the congregation of God from the tents of Corah, Dathan and Abiram. Be aware then of vitious persons, as pestilēcious creatures: for vices are plagues whereby vitious persons are infected.

To converse with inferiours, as your conuersation breedeth contempt, so it argueth a base minde, as though your conceiptes were no better then such per­sons deserue to be acquainted withal, except they be indued with some excellent or rare qualitie.

Of al men, especiallie beware of flatterers, as most dangerous and pernicious to young Noble spirits: for as wormes do breed soonest in soft and sweet woode, so are the most heroical minds soonest abused by these Sycophants & claw-backs. What maruel is it, since they are more craftie to change themselues into what they please, then the Aegyptian Sophister euer was? They haue diuers manners of baites, so that whosoeuer can escape their hookes, I hold them to be wiser, then Plu­tarchs Sea-mule is crafty. I would to God you could allPlut. in Indus Anim. turne your backs against them, as it striketh first the baite with the taile: Then no Guatho flattering so often with his soothing tongue, no Thraso bragging so commonly with his brasen face, nor Davus dissembling so continually with his double hart, could lead you away [Page 193] to your perdition. You would contemne those Curculi­ons as execrable and odious; these pestilent Parasites and Platter-friends, should starue for hunger. Consi­der how dangerous companie they be, by Dionisius ex­ample, whom they thrust out of a royal throne to sit in a base Schoole. Consider how Democlides & Stratocles wracked Demetrius: howe Tarentinus Procudes made Flaminius triumph ouer K. Phillip: howe Androma­chus the flatterer betraied M. Crassus, & his great army vnto the Parthians. Who doubteth but that it was M. Antonius his flattery in stiling Caesar, King, at the sa­crifice of Pan, that gaue the first occasion vnto Brutus to attempt his death? A thousand such like examples, which your owne obseruation maie afford, should ter­rifie you from flatterers, who differ thus from a true friend.

Chapt. 10. To know a friend from a flatterer.

VVHen neither the Philosophers profound wis­domePlutarch. Pla [...]s. Cicero. coulde discouer, nor the Poets subtile invētions finde out, or the Orators eloquēce expresse a flatterers fained, false, and deceiptful coun­terfeiting of a friend, I maie be condemned of presūp­tion, as I am enforced to crie out with Plautus his Chrysalus:

Their craft, and cunning now a daies is so subtile, and [Page 194] ingenious: their vizards & painted colours are so liue­ly, that it is almost impossible to discerne them before wee bee deceaued. Your flatterer by his countenance, his behauiour, his actions, & words wil easily perswad you, that hee is your speciall and deare freind: hee can accommodate, and applie himselfe wholie to your phā tasie, and affection thee wil performe vnto you manie good and acceptable duties, in endeauouring himselfe by al appearance to pleasure you, as anie good freinde can doe for another▪ But heere are the differences and disagreeing of his affection from a true freinde his.

Chapt. 11. How you should loue one friend particularly aboue the rest.

FOr your farther, and greater comfort in this vale of miserie, I thinke it not sufficient that you can discerne a friend from a flatterer, but also I wish you to elect frō amongst the generall number of your good friends one especially, vnto whom you may dis­couer and disburthen the most inwarde griefes of your minde in time of sorrow: as that you may communicat your pleasure with him in time of ioie, as Alexander did to Ephestion. I would haue you to be friends, non ad aras tantúm, as Pericle, was with his familiar, but vni­versallie without al exception, as C. Blosius was vntoVal. Max. li. 4. Tiberius Grac [...]hus. I wish that yee were so mixed and your mindes (as it were) so melted togither, that life, lands, goods, honors, and aduancements were cōmon vnto both, as they were to Damon and Pyth [...]as: that yeeIbid. might be two bodies mouing, and liuing by one minde only. As it is hard to encounter with such a man, (what said I encounter?) naie verie hard to finde out such a one after a diligent and curious search; so is it impossi­ble for me to make you conceiue what consolatiō you shal enioie by his societie: there is no other Phoenix in my conceipt. Herein Epicharmus his councel is to be [Page 197] followed, that you shake not hands with euerie friend in this manner: it is your selfe you are seeking, and it is your selfe, whom you must giue awaie, & receiue. Cō ­sider in him, that he be of a peaceable nature, a staide, honest, discreet, and a free harted man, before you of­fer to ioine friendship with him: obserue also that he be not subiect to choller, or passions, inconstant, suspi­cious, a great pratler, or a sad minded man. But chieflie be sure that be a sympathie betweene your com­plexions: for where there raigneth an antipathie of manners, the rest is no more able to knit your harts to­gither, then water is sufficient to cause lime to stick to­gither without sand.

O how much am I bound to Gods bounty amōgst al the rest of his benefits towardes me, in sending me such a friend! (as I wish every on of you to haue.) In theA [...]n. 5 very first daie of our meeting.

I found my minde so changed and remooued into the place of his, which before that time was in me. Hither­to I could neuer excogitate anie reason why I shoulde loue him, but Pythagoras his [...], and that hee is another my selfe.Pers 5.

It is Gods gracious fauor in giuing me such a friend, in whom I dare better trust, and vnto whom I dare disco­ver the most secret thoughtes of my minde with grea­ter confidence then I am able to keepe them my selfe. I must confesse ingenuously that as he exceedeth mee in al vertue and learning, (which the valiant and wise [Page 198] Lord of Deg [...]iers knewe verie wel, at our returning frō Dauphinè in detaining him against his wil) so doth hee surpasse mee in loue and affection. Since that daie of our parting, my pleasures haue augmēted my griefes:

For we are halfe in things, and euer shal bee Deere B. VVallace!

Chapt. 12. Of Iustice in generall.

CYrus his iudgment of the two coates should teach you al to practise Iustice at the Schooles, that af­ter, when your authoritie groweth greater, you maie giue euerie man his owne, which is the office of this second vertue. If you learne it in your youth, your tenāts shall haue the greater hope to liue peaceably vnder you, and that your equitie wil not commit them vnto the mercie of mercilesse and vnconscionable stewards: that yee wil looke vpon them with the eie of a pastour and not of a butcher: that your authoritie shalbe their defence and not their burthen: also that you will not mainetaine your seruants or kindred to oppresse them. Remember that Astraas head is hid aboue the clowds, and not seene with her bodie, to shew you that iustice contemplateth God onlie without respect of persons.

Chap. 13. How a Nobleman should keep his promise.

THe most disloial, traiterous, and vnfaithful men in the world, cannot denie but that faith is the band of al humane societie, and the foundation of al Iustice, and that aboue al things it should be most religiouslie kept. N [...]hil august [...]us Fide, qua Iust itiae fū ­damentum est, nec vlla res vehementiús Rempublicā cō ­tinet, & vitam. The authoritie, puissance, and safty of al Princes dependeth vpon faith, & promise keepeing. Keep therfore your faith preciselie, as the onlie badge, and marke of your honour: for the greater mē you are, the more are you bound to performe it, in respect your libertie is the greater in making of it, Wherefore wee saie that the simple word of a Prince is as good as a subiects oath.

Many wil promise that which they are not able, nor yet willing to performe, vpon hope that something shal happē in the meane time of their delay to excuse them, or else, when the matter commeth to the push, wil thinke to escape by some bie waie▪ quarunt lat [...]bras periurio. O deceitful, wicked, and base minded men, vnworthie of the name of Nobles! the cause of manie mens wracke to vphold your false and imaginarie cre­dit, and good estimation among men: vox estis pr [...]te­rea nihil, as Lacon said to his Nightingale: Yea worse then enemies in my conceipt. Promise nothinge but what you are both willing and able to performe. For [Page 200] [...] [Page 201] [...] [Page 200] the wise Aegyptians vsed to represent both our speech and iustice by the image of an eie, to signifie that our promises and actions should alwaies agree together. But if you thinke that you must or would not loose any mans fauour in refusing his request, my next best ad­vise is either to defer your answere vnto another time, that you maie haue leasure to shun a promise-making; or els, that you make him one generallie in such ambi­guous tearmes, that you be not bound preciselie and vpon your honour to keepe it, so that he maie take no hold of your promise, & maie imploie some other. Yet I confesse, that this is not noblie, and couragiouslie an­swered, but such is the merit perhaps of the thing re­quested, or else the petitioners impudencie & impor­tunitie. Howsoeuer if you haue made promise, for the Lords cause keepe it, although it bee to your enimie, as Attillius Regulus, and the Senate of Rome did vnto Pyrrhus, who sent home some prisoners vpon the pro­mise of returne, and as Pompeius did vnto the Robbers, and Augustus vnto Crocotas: yea vnto Hereticks and e­nimies of your religion, not obstant the Iesuits doct­rine,Iosua. 9. 20. and papistical aequiuocation, as Iosua did, shewing himselfe faithful, euen vnto the Gabeonits. If the exam­ples of these good men both faithful and heathen are not sufficient to make you ether not promise at al, or else to keepe it after you haue promised, the misera­ble end of such as haue broken their promises shoulde terrefie you, both of Citties and great persons, as the Citties of Atle, and Carthage, which were razed & dis­solued into ashes for violating their promises. Zachari­ah 2. Kings. 25. 7. king of Iuda for the like fault was led Captiue: and [Page 201] his sonnes killed before his face, and his owne eies put out. So Cleomenes and the Pope Adrian, who was cho­kedPlatin. with a flie after the breaking of his promise. Pope Alexander the sixth, and Pope Iulius the second, who vsed to saie that the promises which he made, were on­ly to abuse. Adrian, otherwise called Gregory the sea­venth, had his right hand cut of, for breaking his pro­mise with the Emperour Henry the fourth. The feareful examples of these men, and of manie others, which I could alleadge, should terrifie a young Noble man frō breaking his promise, who should liue with a resolute hart not fearing any mans fauor more then Gods Ma­iestie, whom hee mocketh more then man, in shewing himselfe to feare man, with whō he dissembleth more then God, who seeth al his most secret thoughts, and one day wil recompence him accordingly. Oh what is there more monstrous, then to appeare stout against God, and a coward before man!

Chapt. 14. How a Noble man should shew himselfe liberall.

GOD, Nature, and Reason, doe al incite a Noble man to do wel, as to saie wel. God by his exam­ple, and as the Ethnicks acknowledged: Nulla repropius ad Dei naturam accedimus quam beneficentiâ. Nature also taketh pleasure to see him, whom she hath pleasured. Reasons are manie: for Beatius est dare quam accipere, & many haue refused the gifts of great mē for feare of hurting their liberty. To giue is the most ho­norable [Page 202] & proper vse of your goods, you cānot imployMart. lib. 5. thē better. Extra fortunam est quicquid donatur amicis. As Cyrus shewed vnto Craesus, by sending for monie vnto those who had gotten of him before, who not on­ly sent as much as euer they had gotten of him, and more: but also recompenced his messengers for their paines. M. Antonius witnessed the like, when he was brought to his lowest estate, crying out, Hoc tā ­tum habeo quod dedi. For when your mony lieth in your coffer it maie be stollen or spent, or after your death it maie be gone perhaps vnto him, which you neuer saw: but that which you giue, remaineth for euer, vnto your posterities posteritie, if you bestow it aright.

Many such reasons maie be alleadged, which I omit, to aduise you to consider wel, vnto whom, how much, in what place or time, and to what end you vse your libe­ralitie, otherwise it is but meere prodigalitie and for no effect when you haue giuen al that you haue. To giue vnto a foole, a flatterer, or a whore, is meere pro­digalitie.

Bestow your benefit willinglie, and with a good heart: Bis est gratum si vlt rò offeras. That which is obtained by manie praiers, and great requests is verie dearelie bought, and recompenced before it be obtained and it impaireth the gift by the halfe.

And that the receiuer maie thinke that it is the heart which giueth & not the hand, bestow it with a cheere­ful countenāce, without delaying. For as Mimus saith, he giueth twice, that giueth soone: whosoeuer is long in resoluing to giue, appeareth that he hath little wil to giue at al, as the prouerbe is, qui tardè fecit diu noluit: [Page 203] And as Ausonius verie acutelie turneth Lucian his Greeke disticke to this purpose,

The principal vertue of a good deed is, when freelie & without hope of a better it is bestowed: whosoeuer gi­veth in hope of a reward, or recompence, deserueth to be serued as he that got a turnip of the French King for a faire horse.

Take not from one to giue to another, as to take of your Farmers goods to giue vnto a flatterer; this is violēce rather and iniustice, then liberality. There is no vertue in robbing Peter to pay Paule, or to tirre the Church, to couer the Chappel.

Bragge not after you haue giuē any thing; for that will make your good deed contemptible, & a man to wish that he had not receiued it. If you see an honest man stand in need of anie thing, wherein you would helpe him, giue him that which you will bestow vpon him priuatlie, neuer speaking one word that it is to buy this necessarie, or that, committing your gift to his owne discretion, otherwise you wil make him more ashamed of his indigency; wher in giuing him secretly, you shal shew your selfe both liberal and discreet. Manie there bee who neuer giue anie thing but with intention to preach abroad what a great liberal act they haue done, and would be loath to bestowe it in their closet, they know not that the Goddesse of Liberalitie was pain­ted with her face away-warde to signifie that the Gift should euer be giuen in secret.

Let neuer this word be heard of you. I wish I had ne­ver [Page 204] pleasured such a man, albeit that the receiuer bee neuer so vnthankful. For it is the office of a Noble hart to continue in wel doing, whilst it make the vnthank­ful to acknowledge his fault and amend.

‘Vincit malos pertinax bonitas.’ Euerie man should consider wel his own abilitie in gi­uing: for to be liberal towards another man, & thereby to hurt himselfe, is a token of want of discretion. A mā should first be liberal vnto himselfe, Genu crure propius Pyth. Symb. est. I iudge him liberal vnto himselfe, who extendeth his arme no farther then his sleeue wil reach. For when a man spendeth his twelue-months allowance, and re­venews in foure, or fiue months, whether it be at cards, dice, or in anie orher bad vses, I account him very pro­digal, and wil assure him, that he shal haue time at lea­sure to repent himselfe of that hee hath done so heed­lesly: for those that helped him to spend it, wil not help him to get more.

There is an other kinde of liberality, which somtime is better then this wee haue spoken of, in helping your freind or the mā whō you affectionat, at al good occa­sions, where your assistance and fauour maie further him. In this doe not like manie of our Courtiers, who make the petition and answere with one mouth: in making a man beleiue that they haue spoken in his be­halfe, when as indeed they neuer thought to speak. It is true that you maie be prodigal in this sort of liberali­tie, as in the other, in importuning his Maiesty or your freinds, by which you doe good nether to your selfe, nor to him, for whome you become suiter. Neuer­thelesse deceaue not anie man vnder the colour of [Page 205] freindship, with long delaies, in hindering him to seek other mens helpe in good time, which hee may accoūt as a fauour, in that you deale plainelie and freelie with him.

Chapt. 15. How a Noble man should shew himselfe thankful.

NOe man can bee accused or blamed of a more shamful vice then of vnthankefulnes, so contra­ry to nature, as appeareth by rauenous & herce Lions, who shewed themselues thankful vnto Andro­dus the Romane slaue, and vnto Elpi the Merchant ofA. G [...]l. 5. Alian hist. ani. 46. 7. Samos: yea by the venemous Serpent, which deliuered▪ the boy from the robbers. Truth it is that euerie mā giueth not in hope of requitance; somtime the guift or good deed is greater then the receauer is able to re­quite, neuerthelesse he should euer haue an affectiō & desire to testifie how much hee is obliged. But you that haue the power to requite them, shal onlie looke vnto the picture of the Graces to bee your guides in [...] this dutie. Thinke that they are painted with a ioiful &Aelian. v [...]r. his glad countenance, as Artaxarxes receaued Sten [...]tas his handful of water & Polycrates the litle fish: because Qui grate beneficium [...]ccepit, prima [...]ius pensione solu [...]. Their nakednes sheweth ye should accept of the guift without dissimulation, and likwise to render thanks. Their middle age betokeneth that you should not bee too hastie in rendering the like, for that breedeth suspi­cion that the guift was not wel accepted of; neither [Page 204] [...] [Page 205] [...] [Page 206] should you delay too long as if you had forgotten. But in rendering the like after a short time, the giuer maie thinke, that you doe it more to entertaine his freind­ship, then for anie requital. Lastie, two of their faces turned toward the thirde, which looketh backe againe vpon thē, signifie that you must requit a pleasure with a double. Which if you be not able sufficientlie to doe in effect; yet shew that you are not deficient in good will. For the wil is the verie soule both of the guift and thanksgiuing, as appeareth by the widdowes mite.

Vnto the which picture, I add for subscription, that you neuer forget to publish both the guift & the giu­er: for when hee hath had both his hart and hand open to bestowe vpon you anie guift, it is a shame, that you shoulde haue your mouth closed. Iugenui pudoris est profiteri per quos proficerimus. Plin. secundus.

Chapt. 16. Of Temperance.3 part of du­ty in cōuersation. Sabell. 5. Aen. 1. Plu. de. vir. [...]ul

TEmperance in general is that Bellerophon fained by the Poets to daunt and ouercome all these mōstrous Chimeres of our violent affections: this is the modest Ladie, who by her fauor subdueth al our vnrulie passions vnto reason: her presence maketh the clouds of our minds cleare, and quencheth the fire of our violent lusts, and setleth so good an order in al our actions, that couetousnes, lust, desire, or vnhonest loue hath no place in our affections. Al is pleasant, agreea­ble, and in good order where she gouerneth: she is the [Page 207] pillar of force, the buckler against al excesse, & carnal pleasure; leader of the eies, the rasar of euil thoughts and the rod of dissolutnes. By her, Hercules ouercame the labors of Euristheus, and at length was crowned with glorie amongst the heathen gods. But as we must cōsider her here, she is the rule of al pleasures, that tic­kles our senses, and natural appetits. Habena voluptatis inter libidinē, et stuporē naturae posita, cuius duae partes: verecundia in fugâ turpium, honestas in obseruatione decor [...]. Her purpose is to shew you particularlie howe yee should possesse your vessel in holynes (as the Apo­stle1. Cor. 9. 18. saith) and behaue your selfe discreetlie in al your a­ctions, ordained both for the sustentation, and recre­ation of your bodie.

Chapt. 17. How a young Noble man should be continent.

VVHat tongue? what hand? what mouth, or pē is able to expresse sufficiently the shame, & detestatiō of those mē who forgetting their qualitie, their rancke, their Nobilitie, yea their verie name, not onlie run from on baudie house to another, & wallow thēselues in al sort of filthines, but also brag therof, in coūting vpō their fingers ends vnto their cō ­panions where they haue beene? Their impudencie is such, that they glorie not onlie in their shamful actiōs, but also dare brag of that, which they were neuer, nor neuer shalbe able to effect, (except in their polluted thoughts) seeking to dishonour manie honorable La­dies [Page 208] by opprobrious reports. How manie vaunts of such a gentle womans fauour, of whom hee is not kno­wen by eie sight?. To such men I maie iustlie saie as Demosthenes reproached the Athenians, that they ne­uer spake of peace but in mourning gownes, and after the losse of their parents at the warrs: in like manner these men talke neuer of Continency, and Chastity vn­til the time they see the rasor in the chirurgians hāds, and that they are warming themselues betweene two fiers. I exhort you therfore in time Gentlemen to be­ware of incontinencie, as the efficient cause of al mise­ries: it altereth, drieth, and marreth the whole bodie, it weakeneth all the iointes, and members, making the face blobbed & yealow, shortning the life, deminish­ing the memorie, the vnderstanding, & the verie hart Hosea. 4. as Hosea saith. Gods wrath hath neuer suffered thisNum. 25. [...]. Kings. 12. Gen. 19. sinne to escape vnpunished, as Dauids adulterie was the death of threscore thousand Israelits, and Salomon his fault made him loose his sonne & the tenth part of his Kingdome. The transgression of this commande­ment caused the subuersion of Sodome and Gomorrh [...], and of manie other Citties and townes. It is Satans In­strument to the intrapping of soules vnto their owne destruction; as Balaam taught Balaac how to cause theGen. 31. people of Isräel to offend the Lord in committing I­dolatry by the fair weemē of his lād. In prophāe Histo­ries, ye maie obserue, how it hath bin the death of manie kings amongst the heathē, as Alcibiade's, Danade's King of Persia, Deny's the younger. Hieronimu's king of Sicilia, Agamemnon's the rauisher of Cassandra. So did Amintas, Aristocrates, Periander, Timocrates king [Page 209] of Cyrene, Tarquinius, Appius Claudius, and an infi­nite number of Nobles in our owne Chronicles died miserably through this offence. And I would haue such men as delight in this sin, to tel me where euer the vo­luptuous man died in peace, & disposed of his old age? Tiberius complained that he was a Sodomite, M. An­tonius that he was an Adulterer, Heleogabalus that hee was both. Possesse then your vessel in cleannes, & ab­staine from the frequentation of impudent Faustina's, and vnchaste Lay's.

Chapt. 18. Of a young Noble mans diet in eating, & drinking.

AS sobrietie is a salutarie preservatiue against in­continencie,Terent. Eun. Act. 4. sc. 5 according to the Comicke's saying, sine Cerere & Baccho friget venus: So on the o­ther part, I thinke Gluttonie and Drunkennes the mo­ther of al vices: Which made the ancient Romanes rip out the bowels of their dead bodies, as the chiefe cau­ses of al dissolutenes, & vnworthie to be buried. What operation can a minde make, when it is darkened with the thicke vapours of the braine? Who can thinke that a faire Lute filled ful with earth is able to make a sweet Harmonie? Or who can see the bright Sun clearely in an obscure, and clowdy daie? no more is the minde a­ble to exercise anie good function, when the stomacke is stuffed with victuals. How ought Noble men then, whose mindes are ordained to shine before others in al vertuous and laudable actions, stop the abuse of abho­minable [Page 210] Epicurisme, and as wise Cato said, eate to line, and not liue to eat? You should not be like vnto Philox­enus, Apitius, Gallonus, Albinus, Abron, and such o­thers, who had their hearts amongst their bowels, and their Soule in place of [...]alt, to keepe their bodies for a little time from corruption (as Plinius speaketh of his swine.) To preserue then a chast minde, & a healthfull bodie, obserue these few ordinances of a sober diet.

In primis that yee consider the company, where yee shal dine or sup, before yee aske what cheare. For the master of all pleasures himselfe commended Chilon in that he would not promise to go vnto Perianders great feast, before he knew what other company he had in­vited.

Next in respect that Play (as Fabius [...]aith) shewethInstit. lib. 1. 3. no better the nature of a man, then the table doeth at dinner and supper: Yee shal follow his Maiesties pre­scription in the forme of your meat eating Bee neither vncivil like a grosse Cynicke, nor affectuatly niggard, like a dainty Dame, but eate in a manly, round, and honest fa­shion. Vse most to eate of reasonable grosse, and common meates, as well for making your body strong, and durable for travell at all occasions, either in peace or in warre, as that yee may be the hartier receiued by your mean friends in their houses, when their cheere may suffice you. Nei­ther doth his Maiesties precept, and good reasons ad­ded thereunto, nor yet his Highnes obseruing thereof, moue manie men, who seeme to be out of all appetite, and to haue lost their stomackes, disdaining al ordinary and good common cheere, like wiues that long. There stomackes must euer be prouoked with some delicacy, [Page 211] like vnto a blunt edged knife, that euer must be in shar­pening vpon the whetstone. Wherfore they are not able to keepe this nexte precepte, prescribed both by his Maiestie and Seneca.Senec. epist. 96.

Let alyour food be simple without composition of sau­ces, which are more like medicines then meate, because they serue only for pleasing of the lust, and not for satisfying of the necessitie of nature; yea they are verie hurtful vnto the health, as yee maie learne of the Phy­sitions,Hip. Aph. 1. 17 Sat. 2. 1. who saie that simplex ex simplici cansâ valetudo, and of Horace in many good verses.Xenoph. in di­ctis & factis Socr.

Eate neuer vntil yee haue an appetite: for then (as Socrates said) fames condi [...]e utum optimum est, hunger is the best sawce, as Darius drinking of the puddle wa­ter said, he neuer tasted of so good a cup of drinke; be­cause he neuer thirsted before.

Beware of eating excesse of meate; for accordingHip. 6. Ep [...]. Sect. 2. vnto the most skilful Physitions opinion, it is the pre­seruation of health not to be filled with meate; & when a man eateth more meate then his stomacke is able to digest he becommeth sicke.

It is no waies comely to dispatch affaires, or to bee pen­siue at meat. Keepe therfore an open and cheereful coun­tenance, entertaine pleasant, quicke, but honest discour­ses, when there is none at table better then your selfe, otherwise it becommeth you to heare vntill the time yee be asked.

Now as for your drinking I wil not tie you vnto Au­gustus his law, to drinke but three times at a meale, asAuso [...]i [...] in Gryph [...]. Ausonius commandeth: but least I should offende a­gainst Democritus his rule; if necessitie require, I wil [Page 212] not desire you to stay at the fourth cup as vnfortunate; nor will I go so high as the Mystike lawe, vel toties ter­nos; onlie I wish you neuer to drinke more then nature requireth, nor that yee should vrge or importune anie man to pledge you. For you know not whether hee wil surfeit (as manie doe) or if he haue as great delight to pledge you, as you haue to drinke vnto him, or whe­ther the constitution of his bodie wil so wel awaie with it, besides the impairing of both your names, & wounding of your soules.

As for the drinke it selfe, I thinke it is best to ac­custome your selfe vnto the Countrie where you are: for all affectatiō is to be shūned, not that I vnderstand; you should imitate the abuse with manie, who are not contented to drinke pure wine or beare, but they must haue double beare, march beare, Spanish wine French wine, and all other wines that can bee had for monie; yea wine of it selfe is not sufficient, but sugar, and sun­drie sorts of spices must be drowned therin. But espe­ciallie I wish you be aware of drunkennes, which in­creaseth with age. It were Hercules labours to shew you what dammage both your bodies & mindes do re­ceiue thereby: The whole bodie is impaired & shaken with guts, siatticks, palzies, apoplexies. And seeing our bodies are earthlie, euen as when there hath beene some great dash of raine, the earth is soaked and resol­ved into mire, so that no tillage can bee made in the same, no more can the minde of a drunken man, be ca­pable of anie good instruction.

And so albeit ordinarie times woulde bee kept in [...]. Plat. 6. de l [...]gib meate and drinke, yet vse your selfe somtimes so, that a­nie [Page 213] time of the foure and twentie houres [...]ait be alike vnto you: that therby your diet may be accommodated to your affaires.

Chapt. 19. Of sleepe.

Hippocrates speaking of sleepe (which is prouokedProg. 3. l. 2. Galen, ibid. by meate saith it is good to sleepe according to nature, meaning in the night, as his Interpretor expoundeth, and natural reason confirmeth, & appro­ueth. When can a man awake more naturallie then in the day time? His natural heat being dispersed through his body, which is gathered together in the night, the light shining and the health requiring: as one the o­ther part the coldnesse, drowsinesse, & darknes of the night sheweth, that it is most proper vnto sleepe [...] be­sides the examples of the Toprobans, who are very bar­barous,Pli [...]. na [...] hist. Lib. 6. c. 22. and of the bru [...]e beasts, which follow the in­stinct of nature.Heginus.

Moreouer the verie ancient fabls, which faine sleep to be the nights sonne, may be a sufficient proofe, thatNatales C [...]es the night was ordained for man to rest in. Wherfore I can not but pittie the life & custome of many Nobles,Sena. epist. 123. who like to the Lychnobies, and Heliogabalus, peruert the course of nature; fearing as I suppose that the sunne should behold manie of their vnrulie actions.

Take thē your rest at your time appointed by God, yet moderatly. For it goeth much by vse; for this cause Aristotle held euer in his hāds aboule of brase ouer a bason, to the ende hee might waken, when the boule [Page 214] fel out of his fingers through a profound sleepe.

Cast a waie al cares when you goe to bed, as your Chalmer thus counceleth you.

It is better to lie vpon your bellie then vpon your backe, both for the strengthning of the naturall heate of your stomacke, and bowels, to make a better diges­tion, as also because the lying vpon the backe heateth the raines, hardeneth the fleame, which breedeth the grauel, and causeth manie incubies, and phantasies vnto those, who are subiect vnto bad humors. But the best of al is to lie downe first vpon the right side, to for­tifieArist. prob. sect. 6. Q. 5 & 6 Scal exer. 289. DD. Conim in l. Arist. de vig. & som. c. 9. the heat of the liuer in the second concoction, & that the hart be not troubled & charged with the hea­uie burthen of your supper; albeit I knowe that a great number of Philosophers are of the contrarie opinion, that the leaft side is the best to be first lien vpon.

and al Prophesies, visions, and prophetical dreames are accomplished, and ceased in Christ; And that errour pro­ceedeth from ignorance, and is vnworthy of a Christian, who should be assured omnia esse pura puris.

Chap. 20 Of Apparrel.

NExt it followeth to speake of Rayment, the one [...]. 3 putting wherof is the ordinarie actiō after sleep, which is so necessarie, that if it be missing there [Page 215] is nether goodlines of person, beautie of the body, nor anie good fashion of carryage that is able to make a man esteemed. For it is a lamentable case, when they saie such a one would be a proper handsome man, if hee were wel arraied. But in this land I should rather wish there were some Athenian Nomophylackes, andCic. Pison. 2. l. Clodia. pro. sext Censures appointed, as at Rome, to see that men should be as moderate in their raiment, as in their diet. Then doubtlesse manie young gentlemen would haue rents and possessions, which now haue none. They haue put their lands, which cōtained a great circuit, vp into a li­tle trunck, and hold it a point of policie to weare their lands vpon their backes, that they maie see that noe wast be done by their Tennants. But alasse when they would spred abroad their gaie cloathes againe into a longe feild, or a pleasant parke, they are so shorte that they cannot reach one ridge length, & so are dubd Sir Iohn Had-land, knights of Pennilesse bench.

Obay therfore his Maiesties Instruction in being nether too superfluous, like a deboshed waister, nor yet ouer­basly clad, like a miserable wretch, not arteficially trimed like a courtisan, nor yet ouersluggishly cloathed, like a coū treie clowne, nor ouer lightly like a Candy souldier, or a vaine young Courtier, nor yet ouer grauely, like a Minis­ter. But in your garments be proper, cleanely, and honest, weareing your cloathes in a carelesse, yet a comelie forme. None of you should exceed the boūds of your quality & reuenues: For he maketh himselfe a mocking stocke to the worlde, who shyneth a far of in his scarlets, and glistering gold lace, like a king of a Stage plaie, and whē hee approacheth neare, hath nether a▪ sutable compa­nie [Page 216] [...] [Page 217] [...] [Page 216] of followers, nor a liuing to maintain that brauery, nor yet is of that qualitie, and rancke, vnto which such costly and gorgeous apparrel doth appertaine, nor doeth the time or place require. Hee (like the mil­larsAlcias. Embl. 7. Asse carrying the Godesse Isis,) thinketh that eue­rie one who saluteth his faire cloathes, doth honour himselfe: but if a man could look through his gay coat, to see what were within him, he would be astonished, as one going into the Temples of Aegypt, which were so faire without, hauing nothing within but a wilde catt, or some such like monstrous beast: thus is the world of­ten times illuded with the external sēfes.

Make not fooles of your selues in wearing long haire or nailes, which are but excrements of nature, and be­wray such misvsers of them to bee of a vendictiue, or a vaine light nature. For (as the learned Count saith) nemo comatus, qui non sit Cinaedus: whosoeuer deligh­tethPicus Miran. epist. 9. in his long haire, or maketh a vow in keeping ther­of, doth sacrifice vnto the Goddesse Cotys: Wherefore Pherecides meeting with such a young man, couered his face with his cloake. Doth not nature it selfe teach you, that if a mā haue long haire, it is a shame vnto him, 1. Cor. 11. 14. and that he denieth his kinde? Some cannot be cōtent as God made them, but as though they were hudled vp in hast, and sent vnto the world not fully finished, must vse drugs, balmes, ointments, paintings, lac virginale, and what not? To amend the least faultes not amisse, but fie vpon these frownsing irons, poking sticks, and brushes, that must euer serue to keepe countenance with al, in company, in stroaking vp their mustachoes. Others smel so sweetly, as if they were new arriued frō [Page 217] Arabia, and had brought home some perfumes from Horontia; but they know not, that they smel best, whē they smel least, & that they stinck in their sweet odors.

‘Posthume non benè olet, qui benè semper olet:’ Mart. lib. 6. Epig. 55. for my owne part, Malo quàm benè olere, nilolere.

Chapt. 21. Of Riding of great horses, Shooting in a long Bow, Running, and Leaping, VVrastling and hand­ling of your Armour.

TO alleadge Plato's and Aristotle's carefulnesse in making of Laws cōcerning the exercises of yoūg men in their owne time, and citties, or yet to tel you of the Olympian, Nemean, Pythean, and Isthmian plaies of the Grecians, or the Lacaedemonian wrastling place, and the Corynthean Craneum, or yet to mentiō vnto you the reliques of the Theaters and Amphithea­ters at Rome, it were onlie to praise the Athenians a­mongst themselues, in respect yee can embrace them too much without commendation. Wherefore I tel you of those exercises, which are fittest for your quali­tie, and how yee shoulde vse them moderatlie for your recreation onlie; (not making a craft of them, as if yee were borne onlie for sport and plaie) imitating Virgill for a pattern, who setteth thē down very orderly thus.

[Page 218] Riding, and Shooting were two of the three praises gi­ven vnto the Noble Persians, & therfore are worthie of the two first places amongst exercises, as they were engrauen vpon Darius tombe:

Yee should learne to ride nowe while the sinewes of your thyghes are not fully cōsolidated: & your prin­cipal study shoulde bee, after that yee haue learned a comelie carriage of your body in the saddle, to practise most these things, which are most requisit at the wars; as to runne vvell at the Tylte, when your bodies are able; to leape on horse-backe at euerie side without styrrop or other helpe, and especiallie while he is go­ing, and being therein expert, then armed at al points to assaie the same, the commoditie wherof needeth no declaration. Also to run at the ring with a comelie fashion is as honourable for a Noble man in al honou­rable cōpanie as it is shame for him, to rū his Lance a­gainst the post, turning his face awry, or not to be able to keep his horse within the rinck. Learne al the marks of a good horse; and be able to name al sort of haires, to iudge of his age, of his diseases and remedies, not onlie that yee maie discourse of al things pertinent thereun­to, as becommeth an Horseman, but also that you maie see them applied for your owne priuat vse.

As the Romans speaking of wars, would cal it the chiefe honour, ground and presetuation of their wealth: (for that through warres they had the greatest parte of the world;) in like manner when occasion is ministred vnto vs of Archerie, we Brittaines maie cal it the honour of [Page 219] our Coūtrie; because this Realme through that good­lie defence hath oftentimes wonne great fame and vi­ctorie against our enemies. Therefore al Noble men and Gentlemen, vnto whom chieflie the honour or di­shonour of warfaire redoundeth, shoulde entertaine this pastime of Shooting in the next place vnto Riding of great horses. I need not alleadge the Parthians, nor Cassius answere vnto the Arabian Astronomer, confes­singAppian. de bel lo Persico. that he was more affraid of the Signe Sagittarius, then of Scorpio, when both his Maiestie's guarde & the French King's are yet called the Archers of the guarde.

But whosoeuer woulde learne the right fashion and order of Shooting, and how to obtaine vnto the perfe­ction thereof, let him conuerse with Master Aschame in his Toxophilus, wher he doth teach it, as most profi­table to preserue the health, to encourage the minde, strengthen the sinews, clense the pores, to cleare the senses to make good digestion, and to wrestle against a number of diseases in the bodie. Where in so doing the loue which he did beare vnto his countrie manifestlie appeareth, and that he tendered the old glorie of Brit­taines, in seeing it decaie, by endeuouring himselfe to reuiue it againe, as also that for his singular gifts and great learning he was able to make a booke of a much higher subiect.

Epaminondas dailie exercised himselfe in running, to the intent that either he might ouertake his enemy in the chase, or if extreame need required, escape from him. Semblably did the worthy Achilles before him, who of Homer therefore is cōmonly called swift foot. Alexander being a childe excelled all his companions [Page 220] in running. Who being demanded on a time to runne at the great game Olympus, answered wisely, that hee would haue run very gladlie, had there been any kings.

To Running! adde Leaping, and Iumping, omitting the agilitie of valiant Marius, who being fourescore yeeres of age, and seauen times Consull before, exer­cised himselfe in running daily among the young men.

VVrestling is a good exercise, so that it be with one that is equal in strength, or somewhat weaker, and the place be soft, that in falling your bodies be not bruised. There bee diuers manners of wrestling, but the best, both for the health of body, & exercise of strength is in laying your hands mutuallie one ouer an others necke holding each one other fast by the arme, and clapsing your legs togither, to enforce your selues with strēgth and agilitie to throw downe each other: vndoubtedly it shalbe found profitable in warres, in case yee be con­strained to cope with your aduersarie hande to hand, either of you hauing your weapon broken, or lost, and it hath beene seene that the weaker person by slight hath overthrown the stronger, almost before he could fasten on the other anie violent stroakes.

Mars his feild where these exercises were solem­nized putteth mee in minde of Swimming, which re­commends it selfe sufficientlie, if you wil confider a lit­tle how manie both noble Citties, Puissant Armies, & valiant Captaines haue bin saued by it, as Rome, which Horatius Cocles, saued from a perpetuall seruitude of the prowde Tarquin. Lucratius his victorie testifieth sufficientlie, how profitable swimming was in the first wars betweene the Romans, and Carthaginians: Iuli­us [Page 221] Caesar at the battaile of Alexandria, and before him Sertorius that second Hanniball at the battaile against the Cimbers escaped by swimming. The great king A­lexander, when he went against the mighty king Porus was sorry that he had not learned to swim before that daie. Wherfore albeit it bee not much vsed of Noble men, neuerthelesse if you wil consider the hazardes & dāgers of battaile, I doubt not but that yee shal think it as necessary as any exercise I haue spokē of hither­to, & wil esteeme wel of mee that would keep nothing from your knowledge, wherby your person maie be in euerie leopardie preserued.

Handling of Armes (especiallie of such as maie serue in warres or necessitie,) is an exercise worthy to be v­sed▪ for if it be lawful for a man to defende himselfe frō violence, it is both lawfull and conuenient not onlie to weare a weapon, but also to vse it▪ Hee that desireth peace, saith Ireneus, let him prepare for warre, as wee say weapons bode peace. The exercising of them sowples and strengtheneth the ioints and members of the bo­die; yet there is a moderation to bee kept, both in times and persons, with whom you exercise them. It is not fit that you fence with everie fellowe, or that you keepe alwaies a foile in your hand, & wheresoeuer you bee in companie to be pearcing and running against the wals of the house, or making foiles of your armes, as manie doe. Nether would I haue you to put your confidence in your skil, as manie a cowardly courage is puffed vp vnto his owne destruction: but thinke that true valour is to ioine neare with your enimie and to make him lose his scrime. The tossing of the pike, the [Page 222] Barriers, the tilt, and such like Martial exercise, are fit­est for your qualitie. But the Fence (being the begining of manie quarrels, tumults, blowes, and broken faces; yea oftentimes the cause of blinding of the eies, and of singular combats) should be forbiden in our common wealth, as the exercises of cuffing with the fists, taught by Anycus & Epeius, and of wrastling, by Antaeu [...] and Cecyo were discharged in Plato's cōmō wealth: because it is no more profitable for the wars then they were.Plato in reip.

Chapt. 22. Of Hunting, and Haucking.

MAro hath not forgotten to recommend vnto you by precept, and example in sundry places the pleasant exercise of hunting so much vsed by Xenophons Cyrus. A [...]n. 9 4

Where it appeareth by Dilecta Iuuentus, that hee vnderstandeth you young Nobles, thinking that there is noe exercise so proper vnto you as Hunting, with rū ning hounds, wherby your bodie is disposed to endure patiently, heat, raine, wind, cold, hunger, and thirst; your minde made voide of al idle and naughtie cogitations, as it appeareth by the chast Diana. Hunting for­meth the Iudgment, and furnisheth a thousand inven­tions vnto the Imagination: it maketh a man couragi­ous and valiant, in his enterprises: It teacheth him the situation of mountaines, plaines, the courses of brooks [Page 223] and riuers. How am I able to reckon, the surprises, the strategems vsed for the obtaining of victorie, accord­ing to the beastes you doe hunt, which all are requisite & imploied without difference at the warrs, the hunt­ing of men; for at them both your whole endeauour [...] are to take, or kil. Morouer hunting is so pleasant, that if reason were not obaied, manie could not returne frō such a exercise more then Mithridates who remain­ed seauen yeares in the forrest.

The things that you are to obserue in this exercise (to my skil) are, that you know the nature of beastes which you are to hunt, their wiles, the time and season when they should be hunted, the places where they remaine in winter, and where in sommer, the winds which they feare and flie from, to finde them out, to knowe their courses, and whether they be for land or water; to flesh a dogg, vncouple houndes, followe them, keepe stand­ing, that ye can blow the morre, the retraite, the chase, to hollow the time, to holde in time, to let slip in time; and especially that you can hunt in time and not at all times. For if you neglect your necessarie affaiers, you deserue to be punished with Lycaon, and Acteon, who were both hunted and killed by their owne dogges. I would not haue you ignorant of the proper tearmes of hunting, that you maie discourse therof, as wel as hunt▪ yet not so, that you can nether do, say, or think of anie thing besides hunting and dogges, but sparinglie, and at fit times.

As for hauking I condemne it not, but I must praise it more sparinglie, bee an se it nether resēbleth the warrs so neare as hunting doth in making a man hardie, and [Page 224] skilfull in riding on all grounds; and is more vncertaine, and subiect vnto mischances: and (which is worst of al) is thought to be an extreame stirrer vp of Passions. Yet if you delight in it, I would wish it were moderatly and that your Faulkons maie bee satisfied with the diuision of their pray, as the Faulkons of Thracia were, wherePlin. nas. hist. lib. 7. this pastime was first inuented, so that they haue no neede to deuour the hens, and tame poultrie. Nor I would not haue you ignorāt how to reclaime an hawk, to know how manie coats shee is of, to giue her a mea­surable gorge, to discerne perfect enduing, to knowe whē shee is ful summed, to know likewise her diseases, as the Cray, the Fraunces and others; to heale an Hawke, to impe her, to cope her, and al the rest requi­site in a Fawlkoner.

Chapt. 23. How you should play at Tennis, and Daunce.

The Tēnis Court, wherby I would haue you to re­create your minde, and exercise your body som­times, besides pleasure it preserueth your health, in so farr as it moueth euerie part of the bodie. Never­thelesse, I approue not those, who are euer in the Ten­nis Court like Nackets, and heat themselues so much, that they rather breed, then expel sicknes; nor yet cō ­mend I those, who blacke the Tennis keepers score, & that haue bāded away the greatest part of their wealth, either in playing great and manie sets, or else in conti­nuing in tossing, vntil they defie the same game. It is [Page 225] both an hurt and a shame for a Noble man to be so ea­ger in that play. The Pal Maile is also honourable: as for the French Kyles, the Byas Bowles, the casting of the ston, the Barre, and such like exercises, they are fit­ter in my opiniō for a Citizens prentice, & a countrey Clowne, then for anie Gentleman.

I wil not ascend vp amongst the Gods to shew you them Dancing to asswage Saturn's Melanchollie; nor wil I lead you vnto the Curetes, and Curibantes to seeke the first inuention thereof; nor wil I staie to tel you of Proteus his Changings, or Gelos his fable; nor wil I per­swade you to imitate Apollo's Priestes in offering at Delos; nor the Indians in saluting the Sun; nor to heare the Harmonical motions of the Celestial Spheares with Plato; nor wil I shew you to make war in Dansing, as the old Inhabitants of Aethiopia did; nor to Daunce about the Cittie, as the Romane Salij did. neither wil I represent vnto you the Maiestie of Princes by Eumelia a kinde of Daunce; nor the wanton and dissolute moti­ons of base people by Cordax. But as Socrates did vnto the Grecians, and Lycurgus vnto the Lacedemonians, I recommend that forme of Dauncing vnto you, called by the Anciēts, Hormus, which of al others is most like our sort of Dauncing named Numbers, wherein daun­ced both men and weemen togither: which with our Diuines permission (not approuing the immoderate mouing of the feet, more then I wil describe the pro­prieties of Honour, of Singles, of Two in Number, of Re­prinse, and Double) I thinke it one of the best exercises that a Noble man can learne in his young yeares, and that fashioneth the bodie best. Alwaies I commende [Page 226] mediocritie in al things: for there is nothing so good, but if it be vsed with excesse wil become bad. Where­fore I praise not those Ordinarie Dauncers, who ap­peare to be druncke in their legs, (as Chrysippus Ser­ving Maide said vnto her Master) in shaking alwaies their feet, singing continuallie, one-two-three: foure; & fiue. When you go to Daunce in anie Honourable companie, take heede that your qualitie, your Raimēt, and your skil go al three togither: if you faile in anie of those three, you wil be derided. Imitate not so much the Masters Capers, as to haue a good grace in the car­riage of your bodie: this is the principal, and without the which al the rest is naught.

These are the Exercises wherein I would haue you al wel experienced, vsing them one after another, and not al togither, rūning from this exercise to that, neg­lecting your studies, or thinges necessarie to obtaine those meere shaddowes in respect of them. The best is, that you learne but one or two of them at once, not adding your mindes more vnto one then to another with Pamphilus.

Chapt. 24. Of Howse games.

HIS Maiesties permission of honest house-games, [...]. 3 as Cardes, French Cardes, called Taraux, Ta­bles, and such like plaies, is sufficient to protect [Page 227] you from the blame of those learned men, who thinkeDanaeus de Lus. aleae. them Hazards; as for my selfe I thinke it great simpli­citie and rusticitie in a Noble man to be ignorant of a­nie of them, whē he cōmeth in companie: yea I would wish you to bee so perfit in them al, that you maie not be deceiued, or cousened at play, alwaies obseruing his Maiesties three conditional rules.

First, that you play only for your recreation, and to resolue with your selues to hazarde the losse of all that you play for. A caution worthie to be kept of you al; for it is impossible to free a Noble man from shame, dishonor and reproach, when he is knowne and noted to bee a gamster, be he winner or looser.

Next for that cause, plaie for no more, then you care not to cast amongst Pages. VVhen you cannot loose as patientlie as win, your plaie maie bee tearmed a passion, a furie, or a frenzie: as appeareth by the tea­ring of the Cardes, & the throwing awaie of the Dice, the swelling of your face, the changing of your colour, and manie Lunaticke fits, which commonlie possesse those, who respect nothing but monie. Al men are a­like plaie-fellows to such a young man, and he wilbe as content of a Tinkers companie, or a base foote boies, if he haue monie, as of a worshipful Knights: such is the Diuels craft rather to kindle his hart with avarice, then to inuent the Cardes, who beare al the blame.

And last, play alwaies faire, taking heed preciselie that you come not into the vse of tricking or lying in iest. Otherwise if you cannot keepe these rules, his Maiesties councel is that you vtterlie abstaine from these plaies: which I councel you to doe, rather by reason, then by [Page 228] execrable oaths: For alas Plaie oftentimes putteth a Castle into a capcase: of old Manners, it buildeth new Cottages, it turneth fee simple, into fee single, & ma­keth many a Gētlemā go vnto the six pēnie Ordinarie, who hath laid three or fowre hundred poundes vpon a Carde, or vpon one cast of the Dice, which are vt­terly worthie to be forbidden, except at Tables.

Chapt. 25. Of those house-games, from the which a Noble man should abstaine.

DIting becommeth best deboshed souldiers vpō the [...]. head of their drums, beeing only ruled by hazard, and subiect vnto knauish cogging. Dice shoulde be throwen out of Noble mens Castles, which haue made manie a rich man die in penurie, & some to pre­uent the course of Nature, besides the vehement chi­dings, horrible brawls, & somtime strokes, that happē now & then betweene freinds. These be the reuenues and profits that this damnable marchādize afords, be­sides the finall reward which is more terrible; so that I thinke Polidor Virgill might haue ascribed the inuen­tion of Dice vnto the Deuill. For I haue neuer read of thē approued by the Heathens, or vsed without re­proofe.

Stage plaies are degenerated from the vetus Comae­dia, which Tully tearmed the mirror of mans life, they detract from vertue, and adde vnto vice, so that they may be named now the store-houses of al wickednesse: [Page 229] for therin is painted a Sodome of filthinesse to bee sold; and no thing but tales of carnal loue, Adulterie, ri­baldrie, Leacherie, murther, rapes, interlarded with a thousand vncleane speeches: there you shal not onlie haue your māners corrupted in hearing these scanda­lous, and scurrilous Dialoges, but also in seeing their gesture. I wil not insist to shew you how they profane the sacred word of God, abuse the state, breed slight regard of the magistrats authoritie. Neuerthelesse as his [...]. pag. 127. Maiestie doth not banish them all vtterlie out of his Court, so I would not condemne you to heare them there, or elsewhere particularlie in your own, or some other freinds house, so being that they be first seene & approued by some godlie, wise. and discreet man; that you will applie your owne iudgment to detest the vice and imitate the vertue, which you see there represent­ed. As for the common plaie-houses, which may be called the verie sink of the Citty, I would neuer haue you resort thether.

Delight not also to bee in your owne person a plaier vpon instruments, especiallie vpon such as commonlie men get their liuing with: because you maie imploie your time better then so: and for the most part wee see that those who are most giuen to plaie vpon them, are fantasticke and ful of humors, accounting more sometimes of the tuning of their Lute, then of the en­tertaining and plesant Companie of their freinds.

I maie add that oftentimes the holding of the Lute hath hurt the breast, and made manie crooked bodies, as also that playing vpon instruments doth disgrace [Page 230] more a Noble man then it can grace and honour him in good companie, as manie thinke. For hee shoulde rather take his pastime of others, then make pastime vnto them.

Lastly I thinke the chase (as his Maiestie saith) is an ouerwise and philosophicall follie: for where al such plaies are ordained to free mens heades for a time from passionat thoughts of their affaires, it doeth on the con­trarie fil & trouble mens braines with as many fashions, & toyes of the plaie, as before they were filled of their af­faires.

Chap. 26. Of Valour.

VAlour, which is the inherent proprietie, and indiuidual attribute to a Noble man, and the ac­complisher of al virtue praeceding, remaineth onlie to be declared. For albeit a young Noble man be neuer so learned in Artes, and Sciences, and perfect in all exercises, yet without this vertue hee is not worthy to bee esteemed. And because it is mistaken by manie, who thinke it to consist onlie in bragging, beating, threatning, and thundering out of al cruel menaces,A [...]n. 12.

I wish you to knowe that it maie be described to be an habitud of the minde, wherby a man is resolued to ha­zard himselfe vnto al perils & paines for the good of his Prince, Countrie, and for his owne honour, aduisedlie.

By this word [habitude] wee maie obserue that [Page 231] those men are not trulie valiant, who hazard thēselues vnto danger, through some light disposition, or passiō, as Aiax and Catiline did: nor through dispaire, as the souldier Antigonus, who had lost hope to be cured of his impostume: nor yet those, who indāger themselues for their owne particular profit, as Spies, Pirats, Mer­chants, and hired souldiers doe. Sicut non Martyrem poena, sic nec fortem pugna sed causa facit.

Which habitude not being in the strength of bodie, (whefore I cal it rather Valour, then Force) but in the [minde,] sheweth vs that Milo was not to be accoūted valiant, for bea [...]ing a great Oxe, and cleauing an olde Okē tree with his hands: nor Tyrius fot breaking down an iron Gate with his shoulders': nor yet Polyphemus for throwing great rocks into the sea, not such men.

Thirolie Valour requireth that you hazard your selues onlie, [for the King the Countrie, and your owne honour.] In such actions shew your selues Captaines, when you are not accounted simple souldiers, as An­drocidas, Meleager, Camillus, Dentatus, and that cou­ragious Scaeuola did in deliuering their Countries, and Citties, from the crueltie of the enimies. Yet I wish that it be [aduisedlie,] Non est inconsulta temeritas, nec periculorum amor, nec formidabilium appetitio, sed di­ligentissima in tutelâ sui Fortitudo est. It is no lesse Va­lour, saith the wise philosopher, to shun a danger, thē to runne rashly vpon it; as appeareth by Socrates scor­ning of Laches, & Homers commending of Aeneas, & Vlysses for flying, as the Lacedaemonians did at the bat­taile of Platees, and Iudathorses the king of Scythia frō Darius, and the Turke at this daie, who vseth cōmonly [Page 232] to retire himselfe at the first skirmish, to scatter the Christian armie. Also this condition [Advisedly] con­demneth al swaggerers; they are so vndiscreete & rash in quarelling, that if a man come neere their shaddow they wil make him beleeue, that he hath iustled them; or if they heare anie speake, through malitious igno­rance, wil demande a commentarie of his wordes, to vnderstand what he meaneth by this, or that, to chal­lenge him presentlie into the field. Oh what a noise & stir is kept, that such a one is gon to fight! Friends must hunt after him, to know the matter, which he cannot tell, onlie hee thought such a one had offended him. Then he consulteth, if he hath sustained anie wronge, and considereth if his honour hath bin aniwais impai­red, in remitting it into his friends hands, as vnable to keepe it himselfe. This is al the discretion of manie, to dishonour themselues, and trouble their friends, with single combates, whereof I wil giue my aduise, seeing they are become so frequent and cōmon.

Chapt. 27. Of the single combate.

MAnie men are of so litle iudgment, that they ac­count him most valiant, who hath foughte manie combates, and that his cause hath euer beene best, when there is nothing more vncertaine, & oftentimes vntrue, seeing euerie daie we see that da­stardlie and cowardlie fellows triumph ouer valiant & couragious souldiers, and sometimes ouer wise Cap­taines [Page 233] in this pernicious kinde of Combate. In respect these fellowes are euer in the Fence schoole, where if they cā but hold out their rapier, the valiant man run­neth himselfe vpon it, so greate is his courage that he would ioine with his aduersarie. Valour consisteth not in this, that a man shold be able to keep himselfe alwais vnbeaten, or vnhurt, thē their should be no valiant mā in the world: for who can hinder one to throwe a stone at him or shoot him with a pistole? Nor would I haue men thinke that Gods assistance and power is euer ty­ed vnto their iust cause, they tempt God in vrging him euerie houre to worke miracles, for iustifiing of their innocencie, and condemning of the others guilti­nes, which the Heathē Aeneas acknowledged very wel in saying.

For one time that Dauid triumphed in single Com­bate against the great Giant, who fought in an vniust action, we read of a thousand, who haue gotten the vi­ctorie in defending a bad cause, both for the publike & their owne particular. The historie of the Kings of Iu­da & Israel, yea the whole bible are ful of such exam­ples, to teach vs (I saie) that Gods Almightie hand is not alwaies tied and subiect by anie natural bond vnto the right of anie people, or of some few persons in par­ticular: but that he worketh al things both good and e­vil by his powerful prouidence vnto his owne glorie, yea that hee draweth the victories, which the wicked haue ouer the good men, & the feeble ouer the strong, and the Coward aboue the Courageous, to the honor of his Diuine Maiestie, which is is only permanent & [Page 234] vnchangeable. Among the Heathen you see that one Horatius who was a wicked man of himselfe, and de­fended a verie bad cause, killed the honorable and ho­nest Curatians, who were enemis vnto the Romane Ty­ranie. Likewise the vsurper Alexander the great's Chā ­pion overcame Darius his Captaine, who defended his Princes lawful right, who is renoūed in al histories, to haue beene a good religious Prince, agreeable and beloued of al men for his vpright Iudgment: so naked Diosippus the Athenian hauing onlie a club in his hand ouercame the Armed Macedonian, hauing both a pike and a sword to defend himselfe in the presence of Alexander; whose souldiers they were both.

Therefore I councel you to consider that there is no Valour, or great Courage to be euery day swagring, and running to the field, with litle or no regard of your life, which is the Kings, and which yee should preserue carefully, to hazard it onlie for his cause, as your prede­cessors haue done heretofore. Nothing could moue them to draw their swords, which they held of the king for his defence onlie, but the common cause. They could not be more offended with the vndiscreet words of anie man, then the Light of the Sun can bee obscu­red by the darknes of the Clowdes. As they required words with words onlie, so would I haue you to do, and to say with Tiberius, let vs forget reports & false bruits, or giue them leasure to grow old. For if wee be angrie, they maie be thought true, if we neglect them, they shal be esteemed false. And truelie reportes are like vn­to smoke, which if it haue passage it euanisheth awaie, without anie adoe, but if it be kept in, ▪it wil soone take [Page 235] you by the nose, and make your eies to water, or to leaue the house.

Jt is a too grosse opinion to thinke that anie Noble mans honor dependeth vpon an other mans word: for properlie no man can be depriued of his honor, but by himselfe, in flying from vertue to embrace vice. Ne­verthelesse I wil not infer that yee shoulde suffer your selues to be abused in action, rather then that should be, J woulde councel a Gentleman to answere a foole, according to his folly: (Homo sum, nihil humani àme ali­enum puto.) The Gods themselues are iealous of their honour, as they confesse:

Yea as the Doctors of Law crie out in a cleare acti­on,L. ▪Antequ [...] ff. de offic. proc [...]s. Iura clamant: And how can or wil hee maintaine the kings, his Countries, or another mans honour, that is nether able, or willing to defend his own? There is no man I thinke of what qualitie, estate, condition, or profession soeuer, but he would be honoured and respected in his owne rancke, if hee bee not more dul and senslesse, then a blocke. If wee should suffer our selues to be dishonoured by anie whosoeuer, except it bee by his Maiestie, who maie dispose of our liues at his pleasure, our state were miserable. No, no▪ the Itali­ans, who are of a far baser courage then wee▪ teach vs this resolution, rather to die a thousand times, then to be abused and disgraced by anie. Phillip of Maria the Duke of Millans Kinsman, being angrie with a poore [Page 236] gentleman of Berga [...]e, named Lucio Pelfieri, kickt him twice with his foote, thinking that hee durst neuer pre­sume to be revēged: but within a short space after the saide Pelsieri beate the Count Philipp in the Cittie of Cremona with his pantofles. Litle Vlysses sound out the meanes to blinde that huge masse of flesh, which asto­nished euerie one with his monstrous greatnes. Na­ture herselfe sheweth vs that the little waspe is able to trouble the fu [...]ious Bull: and the Beetle to vex the towring Eagle. And among vnsensible things it is reported that the litle Ilād of Aegina molested the great Cittie of Athens: and our owne Iland hath troubled asmuch the great continent of F [...]ant and Spaine, as euer that of Sicilia did Italie. Not that I would coūcel or encou­rage anie man against that respect and honour, which hee oweth vnto his betters, but that I wish their might remaine alwaies a mutual respect, between vs. Amean gentleman should alwaies reuerence a great man: and a greater man should not thinke that his goodlie pos­sessions, manie followers, and rich reuenues, cā grante him anie lawful priuelidge to wrong his inferiour. The King keepes the counters in his hand, and laieth some for more, some for lesse, as it pleaseth his wisdome.

I feare not Eudamidas and Cleomenes scoffing, and that answere which they made vnto the Rhetorician, who discoursed vnto them of Valour, to coūsell you a­gainst him who hath or would dishonour you, to go by degrees in reuenging your quarrel, and not to begin at that, which in al reason should bee last, and the very extremitie it selfe. For I thinke it rather proceedeth of cowardlines then of courage, that yee go about at the [Page 237] verie first to kill your enimie, as appeareth by ma [...] mens practise, that tremble for feare so longe as they see him aliue, whom they haue offended; as if they had beene wronged by them. Euerie man confesseth that it is greater valour to beate his foe, to cause him to cō fesse his fault and repent, then to [...] him. This is the onlie waie to bee reuenged: and therfore wee sight nor with a stone when it hurteth vs, because it cannot satis­fie our reuenge. To the ende that you maie bee fullie sa­tisfied of your wronge, the offender must haue as great feeling in his repentance, as you would haue pleasure in your reuenging: which made Bias to cry out against that wicked man: I know that sooner or later thou shalt repent thy iniurie offered vnto mee, but I am afraide that I shal not see it: so said the Orchomenians vnto Lyciscus who betraied them. Hee cannot repent himselfe (which should bee the principall end of this combate) when hee is killed on the contrarie, if you will obserue hee threatens you rather in his fale, & is so farr from re­pentance, that hee would kil you if hee could. Alas! in killing him, you wronge your selfe more then him: for you haue caused him to die sodainelie and vnsensibly to vndoe your selfe and al yours for euer. He is at rest, but you must runn day and night to escape the Sherifs & other the Kings Officers hands. Wherfore learne of valiant Caesar to saie of your selues, as hee did of him­selfe: My choller maketh not me outragious in seeking re­venge, nor my iust wrath to be cruel in exacting punish­ment.

My next aduise is that you neuer chose to your selfe a Second, which if you do, it betokeneth both little cou­rage [Page 238] and lesse discretion, that you should bring your freind in trouble and your selfe in greater danger. For naturallie al companie causeth a greater confidence in any danger, then when a mā is by himselfe alone. How vniust a thing is it, to make a freind partaker of our mi­serie, and punishment, who is not guiltie of our faults? What indiscretion is it to cause a man to fight for vs, that is not offended, and for the most part knoweth not his enimie? We request men oftentimes to do that thing for vs. which we would neuer enterprise for thē. Surelie this indiscretion is vniust, & to bee wondred at, that wee should charge a man to hazard his life for vs, vnto whom wee wil not giue the fourth part of our goods: nor would hee lend you a sūme of monie, with­out sufficient securitie: notwithstanding, as if he were instantly metamorphised into you; and yee changed into him, yee charge him, & hee obaieth you, in a mat­ter of far greater importāce. How dangerous it is, yee maie easilie perceiue; for if your Second be ouercome anie waies, then you must fight against two: for I know not wherfore an assistant should shew anie fauour to his fellowes enimie, hauing ouercome his owne, more then a souldier, should see his companion set vpon in a battaile, and not helpe him; though there bee but on a­gainst him. The quarrel is not the Seconds, and there­fore hee is not at his own disposition to fight, or leaue, vntil the quarrel bee ended: Hee can nether bee fauo­rable nor sparing, without his preiudice and hatred vnto whom he hath lent himselfe. But because your Com­bates are not single or double, but as his Maiesty saith of you and al your kinne, against him and all his: my wish is [Page 239] that this sort of Combat, were as wel smothered in the effect, as the barbarous name therof is vnknowne to a­nie other Nation.

Chapt. 28. Of deadly Feides.

O What a shame is it to haue our barbarous and horrible disobedience registred by the Kings owne hand? what discredit is it for vs all, that all nations should read that He and all his kinne, against [...]. 2 him and all his, bang it out brauely without respect to God, King, or common weale? What disgrace is it for the whole nation, to heare strangers vpbrayd vs, accord­ing to his Maiesties owne hand writ: that yee Nobles wil thinke the King farr in your Common; in case yee a­gree too grant an assurance for a short space to keepe the peace? Whie doe yee thus forget your natural dutie (if I dare a [...]ke you without falling into feide with you) to­wards, God, your Prince, and Countrie, to follow your particular passions? Hath not the Lord commāded you to loue your brother as your selues? Hath hee not curs­ed them that kill, and saide thou shalt doe no murder? Hath not the Lord commāded you to honour & obay your Prince? Should yee not obay his Laws & Statuts? Are yee nor Subiects? Shoulde you not containe your selues in that state, wherein his Maiestie hath placed you? Was it not for his own defence onlie & his State, that he gaue you armour to weare? When yee vse thē in your own particular quarrel, do yee not depriue the [Page 240] King and State of their due and right? In killing of your neighbors do yee not cause your Coūtries ouerthrow, and your owne death, which are the chiefe parts of our Politike bodie? Thinke you to escape with your liues more thē other parricides haue euer done heretofore? or that our countrie can consist with these internal dis­sensions more then theirs? No, no, deceiue not your selues: for Truth it selfe hath said it, and it must be, Reg­num Luk. 11. 17. omne divisum desolabitur. The examples of cōfir­mation should terrifie you.

Was it not the feid betweene the Hannonians and Barchienues, that caused Carthage's destruction? Was it not the dissension of the two Kings of Thracia that made King Phillip to triumph ouer them both? Was it not the Prusian & Venetian feid that troubled Constāt­inople, & caused forty thousand mē to be slaine at one time? what shal I say of the Blacks, & VVhites, that over­threw the flourishing state of Florence? Which of you al doth not know that it was the three or fourescore yeers feid, which made the English mē triumph ouer France? And to come neerer home, was it not the dis­sention amongst the Nobles of England, that made Cae­sar, first conquerour thereof, (as he saith himselfe) and then VVilliam of Normandie, and the Saxons? who is ignorant of the great ruines procured by the long feid, betweene the houses of Yorke & Lancaster? And which of vs doth not lament the losse of our friends, by the ci­uil warres betweene vs and England? O quàm memi­nisse horret what hurt and dammage we receiue dai­lie as yet with these barbarous feids!

Wherefore I wish you al to follow Scilurus his coū ­cel, [Page 241] which he gaue vnto his 80. sonnes by the faggot of rods, to banish from amōgst vs, al hatred, feids, enuie, malice, and Iealousies, to be intirelie, sincerelie, & in­separablie conioined togither in all vnfained peace, loue, friendship and concord. Nam vis vnita fortior. Which we maie easilie effect in subduing our own af­fections, whereby wee shal obtaine a more glorious vi­ctorie, then if we placed our standards in the farthestSenec. epist. 9. confines of Asia and Africa: our triumph maie bee more renowned, then if we overthrew the Medes and Persians. For he that can cōquer selfe Loue, overcome Ambition, bridle his furie, and subdue the vnrulie pas­sions of his owne minde: Non ego cum cum summis vi­ris Cic. pro Marcel. comparo, sed simillimū Deo indico. Let vs then arme our selues against our common enemies and consider how we shal get the victorie.

Chapt. 29. How yee may overcome selfe-Loue.

SElfe-Loue is the greatest disease of the minde, and maie truelie be called the plague of man; the capi­talPlat. 5. de leg enemie of wisdome, the canker and corrupti­on of the soule:

This passion hath not onlie beene the cause of manie Narcissus his changing among you Nobles, but also hath bred more diuerse sects of Religion, and Philoso­phie, then euer the Hydra of Lerna had heads. Wee [Page 242] should al praie with the Spaniard, O God keepe me frō my selfe: For we are more blind then Thamyra in our owne Faults, & more sharpe sighted in our neighbors, then Lynceus. It is this passion that openeth the dore to pride, vanitie, and flatterie. Wherefore without far­ther enarratiō of the infinit mischievous effects, which Selfe-Loue bringeth forth in general, and particular, I councel you al to beware and flie from it, in trying and examining your selues narrowlie with a serious and faithful search of your owne imbecillitie, ‘—ne cui de te plus quàm tibi credas.’ Hor. 1. epist. 16 When yee haue once found out your owne weaknes, and are able to iudge aright without al partialitie: it is a token of a sound Iudgment, of a right wil, and conse­quentlie of a ioieful victorie.

Chapt. 30. How yee maie overcome Ambition.

AMbition, which is an insatiable desire of honour, contends against Selfe-Loue for the first place a­mong the passions, in respect that it far overcō ­meth al the rest, as appeareth by Alexanders, Scipio's, and Pompeius his abstinēce, in refraining to touch the fairest Dames of the worlde. This passion causeth No­ble mindes, & high spirits to tread vnder foot al Laws, as the ambitious Doctor witnesseth saying, Si ius vi­olandum est, regnandi causâ violandum est, in caeteris pietatem colas. It vilifieth and contemneth al Religion, and good conscience, as Ieroboā, Mahomet, the Turke, [Page 243] and Pope testifie, who tollerate within their domini­ons al sorts of Sects and Villanies: and the Heretickes confirme the same; for they had rather be the masters of errours and lies, then the disciples of truth.

It breaketh the bonds of Nature, as is euidēt by the cruel murthers of Parentes, children, husbands, wiues, Brothers, and neare kinsmen, and the hainous facts of Absolon, Abimelech, Athalias, Romulus, Seï King of Persia, and of Soliman the Turke, besides our owne dai­lie sight and experience. Ambition in a worde is that vacuum, which cannot bee found by the Philosophers; that Ixions wheele, Phaetons chariot, and Icarus his wings figured by Poetical fictions. Through Ambition onlie the three partes of the worlde coulde not fil the three corners of Caesars and Pompeius hearts: the oneLucan. 1. would not indure a companion, the other would not acknowledge a superiour.

And as Nero's Arbiter writeth elegantlie, the wholePetro▪ Arbit. world was not sufficient for their Tombes in these ver­ses, which with the former I recommende vnto your memorie:

To subdue this affectiō you must not moūt higher thē your wings wil permit. Limit your aspiring desires and ambitious thoughts within the compasse of your capa­city. Let euer your merits march before your pursuits, [Page 244] and thinke to attaine vnto some honourable charge & office of his Maiestie through your owne deserts, and not by the fauour of your friends, or greatnes of your Pedigree. Aspire euer by honorable & lawful meanes; otherwise be yee neuer so highly exalted & advanced, your honour shal be but smal. To betraie your Prince, to sel your Countrie, or to cōsult with the Deuil to get either honour or riches; your shame shal euer exceede your Glorie: and your punishment bee greater then your recompence before God.

Chapt. 31. A remedie against Loue.

OVR third mortal enemie, which we haue to fight against, and ouercome, is Carnall Loue; a most fu­rious & dangerous passion: these are the three infernal furies: the three capital enemies of our saluation; the Devill, the world, and the flesh; these are the three ge­neral & vniuersal passions, which comprehende al that1 Iohn. 2. 16 is in the world. Quicquid est in mūdo (saith the Apostle) est concupi scentia oculorum, aut carnis▪ aut superbia vi­tae. This last foe, which the Courtiers cal simply Loue, is cōmon vnto man & beast, & turneth men into beasts. It was Circes cup, & that Potion, which metamorphi­sed Vlysses his followers. This is a strong and puissant e­nemie; therfore yee had neede to come furnished with complete armour to overthrow him. David could cut of the head of Goliah, & yet was not able to resist Bath­sheba. Sampson could slay the Philistines with the iaw­bone of an Asse, & yet was made as [...]aue to Dalilab. Her­cules performed so many incredible labours, that his [Page 245] Taske-mistres was faine to crie out, Defessa sum iubēdo. & yet for al this was cōquered by this enemie, & made to spin on a Rocke by Omphila. Yea the Gods thēselues were ouercome by this enemy, who hath his quiuer ful of diuers arrowes, some with heads of gold, & some of siluer. You must arme your selus against the shot thus.

Abstaine frō the company of these impudent Laïs, who with their painted faces, smooth tongues, & glan­cing eies study to entrapp young Gentlemen in their snares; as also from reading of Loue Pamphlets, which corrupt a chast minde no lesse then bawdy talke.

Consider that the beautie of a woman is like a floure that withereth, and that manie haue perished therby; and it is a glorie to triumph ouer it, in regarding it noe more then Xenocrates did faire Phrynes inticements.

Awaie with these diabolical inuentions, and vnlaw­ful meanes, which manie vse to satisfie their filthie lust,Pin. 1. Pyt [...]. as the laying of a wagtaile, or a wrynecke vnto your hart; these drugges, and hot drinks, these inchauntedSong. 7. rings mentioned by Ariosto.

Beware likewise of these feareful superstitions, as to watch vpon S. Iohns euening, and the first Tuesdaie in the month of March, to coniure the Moone, to lie vp­on your backe hauing your eares stopped with Laurel leaues; and to fal a sleepe, not thinking of God; & such like follies al forged by the infernal Cyclop's & Plutoe's seruants.

Receaue not those foolish fauours also; as bracletes made of haire, the halfe of a ring, Letters written with bloud: which bewich oftentimes the chast minds of manie Noble youthes.

If your passion bee too great, and that your affecti­on is much inclined to loue, breake it into sundrie de­siers, as the Poet teacheth you.

Resist it in time, and shift it in changing place and cōpanie, or smoother it with better thoughts: for a lit­tle thing maie turne you, if yee would consider things in themselues, and as they are of their owne nature. Plutarck laments, and bewailes the death of his daugh­ter in remēbring only the fopperies of her childehood; and it was C [...]sars gowne that troubled and disquieted al the Cittie of Rome, which his death did not. In like manner the remembrance of loue-tokens, of a kisse at your farwel from her, of some particular actiō, of a last commendatiō wil afflict and trouble you: yea the very sound of her name.

Al these things are nothing in respect of the essence of the subiect, which moueth your passion, & kindleth your furie. And seeing the formes of loue are variable & divers, as yee may learne of the Poets, that it cannot be limited or bridled by certaine rules: my best aduise in this Combate shalbe the Apostles precept (which of it selfe is sufficient) if it were wel obserued (to wit,) carnem cum vitijs crucifigamus, that you mortifie the Ro [...]. 8. Gal. 5. wantonnes of your flesh. This is the best amulet, and most soueraigne coūter-poison against al Cupids veno­mous darts: and the allurements of Venus.

Yet lest you should thinke, I plaie the Menedemus: I [Page 245] councel you not to abstaine frō the frequentatiō of ver­tuous Ladies: which I thinke as profitable to forme your Ciuil behauiour, and quicken your wits, as I per­swad you that the haunting of those Calypso's are hurt­ful both for soule and bodie. It belongeth to such ima­ges as Pigmalion made to be liuelie and senslesse al at once; for my selfe, I euer accounted the conuersation of honest Dames the Schoole of honour for a younge Gentleman: neuertheles I wish you alwaies to obserue a mediocritie in al your visitations, and that you bee e­uer vpon your guarde, cheiflie amongst those who are faire, of a comlie, gracious, and alluring behauiour. It is follie and lack of discretion, when you suffer your selues to be lead into an vnconsiderate affection. I­mitate the Comaedians in playing your part▪ onlie in words, except your suite bee vnto her for marriage, which requires in al reason, sound affectiō, & true loue.

But before euer yee inuocate Hymen [...], Hymen, or offer anie sacrifice vnto I [...]no, my councel is that you trauel: as I wil serue you for a Guide, the best I can, in this next booke: that in France & other Countries yee maie perfect, and accomplish that perfection, which is requisite in a Noble mā. For trauelling is the best way to performe that, as also it is a most excellent and soue­raigne preseruatiue against Loue, according to Ovid's owne commendation in manie places.

Chapt. 1. Of a younge Noble mans Prouision for Trauailing.

AFter that you are assured & perswaded in minde, that it is with Gods pleasure, and permission you should travaile, and that your Parents haue ob­tained his Maiesties Licence for you to trauaile; My first aduise is, that you take your Tutor with you (whō I presuppose alwaies to haue been a Trauailer himselfe) and your honest Purse-bearer, with one Page onlie; for changing is not good. A greater traine wil hinder you from the knowledge of manie secrets, that more pri­vately you may attaine vnto: & also wil make you to be obserued more narrowly by the better sort of Strāgers, and scoffed at by the meaner, not without iealousie & [Page 253] contempt of the basest. I wish you especiallie neuer to goe without your Tutor, (who shalbe a faithful Acha­tes vnto you) more then Agamemnon would want his Nestor, or Achilles could be without his Chiron: and as Alexāder had alwaies Aristotle with him; & that great Scipio, who going in Embassage, tooke Panatius his Tutor, before the other foure, who were recōmended vnto him onlie by the Senate of Rome: as also Vlysses had Pallas for his guide, in al his twentie yeares trauailing. Because you shal not alwaies happen vpō a gentle Alcinous, and walke in his faire gardens ful of al harmlesse pleasures; but shal either fal into the hands of a cruell Cyclops: or into the lap of some wanton Dame Calypso: and saile oftentimes betweene Scylla & Charibdis, yet with Palla's help, and Tiresias his good councel (that is by your Tutors & Purse-bearers prudent aduise) you shal escape al danger. If your parents or friends wil al­low you, and your qualitie require a greater companie then your Tutor and two seruants: I councel you to choose them in Frāce; where you shal haue good store of faithful men and boies; who wil serue you gladlie, & be profitable vnto you, both in their natural language, and in buying of sundrie necessary things, wherin your Purse-bearer maie be consened, either for lacke of the French tongue, or because he is not so wel acquainted with their price and fashion of counting.

Next you must prouide for mony, which is the soule of Travaile, as it is the Sinewes of war. If your Parents or friends be contented with my first aduise of three, in your Traine: me thinketh two hundred pounds ster­ling at the least wil be but sufficient to mainetaine you [Page 254] honourablie: as I render vnto them this petticount.

Ten french Crownes monthlie for your owne di­et, 8. for your Tutors. 6. for your mans, and 4. for your Page. and the other foure crownes, which remaine of your hundred french francks monthly for keeping you in vse of your exercises, which I suppose you haue learned here at home, except you continue in learning to ride, which wil cost you fifteene crownes mon­thlie. As for the other hundred pounds English, it wil bee little enough for your cloathes, books, trauelling, and sundrie extraordinarie charges: And so you maie add or abate, proportionablie according to the num­ber of seruants, that you wil haue or put away.

Remember to take with you foure bills of exchange for the whole yeare, with letters of aduise to be paide quarterlie by aequal portiōs in frech-crowns of waight, or double pistolets, so you shal not be driuen to those shifts whervnto I haue seene diuerse of our countrie­men put to, by long expecting of letters from home, which either their freinds forgetfulnes, or the Carriars negligence, hath caused, nor shal you sustaine any losse by the qualitie of your monie in anie countrie; but in some places both of France and els-where great gaine.

I would not haue you to trouble your selfe with too much carriage: for a light burthen fare borne, becom­meth heauy, & you shal finde books, as al other things at a far better rate there, then here. Also you must fa­shion your cloathes according to the countrey, where your residence shal bee: vnlesse you would be mocked and gazed at. Wherfore I recommend onlie vnto you a Iourney-booke, wherin you should write in good order [Page 255] euerie night at your going to bed al that you haue seene & heard worthie of particular obseruation, that day; as here I wil giue for an example some fewe lines to fil vp the first page.

Chapt. 2. Some generall points to bee obserued in Trauelling.

Vlysses, the patterne of al Trauellers, had not only Minerua for his guide, but also Mercurius for his dailie host, who fed him with that sweet herb Moly: that is, with the loue of honestie and hatred of vice, which Dauid more plainelie calleth the feare of God, the onlie remedie against al inchantments and in­tisments of sinne. Wherfore I councel you to attempt nothing without imploring Gods fauourable assistāce that al your actions maie tend to his glorie, your owne saluation; to the seruice of your gracious Prince, & the honour of your natiue countrie: that your carriage and behauiour be nether scandalous vnto others, no [...] disgraceful to your selfe: that you maie continue all waies in his loue, feare, and obedience, as you haue bin taught at home here. For the feare of God serueth for a curb, to restraine al improuident & violent courses, that carrie men into inconueniences; and for a guid to instruct them in al things warrantable, honorable, and pleasant in the sight of God and men. And it is requi­site that euerie daie according to your first institution you consult with him by your hartie praiers.

Next, seeing your cheife ende in trauelling shoulde bee to become more prudent, my aduise is that you contemne not, nor misprise anie good councel, howe base soeuer the person bee that giueth it; respect not the speaker, but that which is spoken, and cheifly if you heare that his life is correspondent to his words, be he neuer of so simple or bare a coat. for as Cato▪ said, wismē ma [...]e learne more of fooles, then fooles can doe of wise­men: yea there is nothing so hurtful vnto on that would bee wise, then to haue a good opinion of his owne wit, or else to suffer himselfe to bee wholie guided by one man, whom he wil onlie beleeue against al the world.

Trust not, nor mistrust strangers, but keepe your selfe betweene the two, without anie demonstration of ether of them. To bee to confident in anie man, it is dangerous: and to shew that you mistrust him, is offen­siue, and maketh him to bee your enimie: keep alwaies the bridle raines euen in your hande; nether to slacke, nor too straight.

Ioine the Doues innocent simplicity with the Ser­pents prudencie: in defending your selues from other mens subtil deceipts, & cousening tricks: for you must neuer deceiue, nor be deceiued, if you can choose.

Who would shew himselfe wise, must obserue both in word and action, the Lawes and customes in things indifferent of that countrie where hee travaileth: in o­beying noblie and freelie all magistrates and superi­ours; as also in examining all their fashions with the squire of Reason: not cōsidering their strangenes, rare­nes, invention, or anie such like accident in them: but truelie, naturallie according to their essence & vtilitie, [Page 257] which is oftentimes hid. I studest sapere, qui vbicun (que) opus sit, animum possis flectere. For custome (as I haue said) is a second nature, as appeareth by Darius essaie, who asked of the Greekes what they would take to eate their disceased fathers, as the Indians did, and of the In­dians, what they would, to imitate the Greekes in bur­ning their fathers; who abhorred both his motion, and would not doe anie of them for al the world. It were a wonder to manie to see, or heare how in these far coū ­tries, mē make Reuerēce like women, women like men: howe men in saluting one another put their finger downe to the ground, and then vp towardes heauen: how they turne their backs towards whom they sa­lute: and manie such other customes; as neuer to cut their haire, nor pare their nailes: some to cut it on the one side, & not on the other. But to come neerer home, and to those parts, where I wish you to trauel; I doubt not but that you wil maruel to see how the French mē are afraid of the Seraine (as they cal it) that the Italian wil be sicke to lie vpon a fetherbed, and an Alman to lie without two; that the Spaniard cannot drinke like a Sueise: nor the Sueise eate like a Spaniard, (when hee paies not for his meat) that we cannot drinke the wine when it is lovv, which is the onlie sweet and pleasant drinke of the Princes of Polonia: Sic ratione non com­p [...]nimur, sed consuetudine abdue [...]mur: honestius put a­mus quod frequentius: recti apud nos locum tenet, vbi publica facta.

In companie heare more willinglie then speake, & learne of others rather then shew your selfe a teacher, albeit your sufficiencie perhaps be greater then theirs, [Page 258] that do speake: for it is many mens fault rather to shew themselues, then to know what other men are, and to vnfold their owne wares, rather then to purchase new.

With my consent you shal not enter in dispute and controuersie, neither with those, who are superiour in ranke, learning, or age, nor with your inferiours in a­nie wise.

Notwithstanding I woulde councell you to bee dis­creetlie curious in al things, and with euerie one, ma­king your profit of all, applying your iudgement to choose that, which is most fitting for your vse, and to o­mit that, which is not.

And to containe this general aduise in few wordes, sit frons aperta, lingua parca, mens clausa: and more brieflie, Vide, audi, iudica. Heare, see, and say not all.

Chapt. 3. Of some speciall things to be observed in travailing.

to imitate in the interim of your travaile. Vnderstan­ding by [Citties] their Suburbs, Townes, & Villages, also their situation, their strength either by sea or land; their quantities, figures & circuits, togither with their Hauēs, Ports, Wals, Gates, Bridges, which yee should marke, where they are strongest, where weakest; their Churches, Vniversities, Colledges, Halles, Schooles, [Page 259] Libraries, considering their Monuments, Images, and faire Tombes, Pyramides and Pillars: of what professi­on their schooles be of: what famous men of Learning flowrish in them: what number of Students, what cō ­panie of strangers; their orders, priviledges & such like. Moreouer their Arsenals, Store houses, Citadels, Ca­stles, Towers, and Sconces, numbring their Canons, their Munition both offensiue & defensiue, their store of commodities, not only to nourish the people within the Land, but to helpe their friends and neighbours in time of necessitie: their streets, publike Ambulatories, market places, and noble mens houses and such like; a­bout discouerie wherof, your Mathematicks shal stand you in great steed. And to the intent you maie haue a more facil accesse vnto the sight of al these, I would de­sire you not to spare some small consideration vpō the keepers thereof.

But [Manners] which are the vital spirits of al these, are much more difficult to be knowne, & require Iudg­ment far more, to obserue their Gouernment, whether it be Monarchicall, Aristocraticall, or Democraticall.

Knowing this, you should enquire of their first esta­blishing, beginning, and who was their first King: if it be ruled by one Prince, whether it be by inheritāce, or election, howe manie races their King hath continued; how old he is; what wisdome and discretion hee is of, whether he ruleth al things by himselfe, or by his coū ­cel; or by both togither: how hee is inclined to war and peace: what good care he taketh to see that euerie man hath iustice. Moreover hovv manie children he hath: how, where & after what order they are brought [Page 260] vp, and what hope there is of them; if he haue none who is the next apparant heire to the Crowne, either by the Lavv of the Coūtrie, or by the Law of Nature, or other pretences. Lastlie, what choice of persons the King hath about him for fauorits; wherby you shal ea­silie discouer his natural inclination, abilitie, or weak­nesse.

If it be a common wealth; Learne who are the Gover­nours, how manie, and of what Qualitie they be, hovv long they remaine in office, hovv, and by whom they are chosen: what is their authoritie, how manie Coū ­cels there be; and the number of euerie Councel, hovv manie Iurisdictions they haue, where is the supreame, and where the subalternate seats of Iustice, and vvhich is cōmō to al sorts of Government, informe your selfe of their Revenues; whether they be in Demaine, in Subsidies, Taxations, Customes, Pensions, Tribute, or in Merchandise and Traffique.

You should know, whether their forces be of them­selues, by their friends, or by both togither; whether they are stronger in foot-mē, or in horse-men; whether by Sea or by Land; how manie Ports, Ships, Gallies, or other shipping they haue, vvhich are their strongest harbours, and safest; which the vveakest, and easiest to be surprised: If their strength bee wel garnished with souldiers; & whether they are vnder anie other kings protection, or if they stand by themselues.

Especiallie learne who are the chiefe Noble men in al the countrie; vvho are fit for the councel table, who are for the field; and who for both; vvhat age they are of; in what credit with their Prince, and how they are [Page 261] honoured and beloued of the Commons.

Likewise you should inquire of the nature of the people, whether they obay for fear, or fauour; whether they be giuē to idlenes or to paines taking; to eating, or drinking, or to both: whether they be addicted to war, or to peace: lastlie, what vertues or vices they are most giuen vnto, & quibus modis temperantèr habeatur.

The least of these are of no smal moment to be vn­derstood: for besides the particular profit, which you shal reape thereby, you haue a copious and fertil sub­iect to worke vpō, either to reforme euils in your own Countrie after your returne, or els to moue a commo­tion, or pacification betweene forraine powers & nati­ons, as you may bee imploied in hereafter by his Maie­stie.

Wherfore my last aduise is, that you haue euer your Ephemerides in readines to write euerie night, what you haue obserued that daie: and so with Gods grace, you shal returne home againe sufficientlie in­structed in al things pertaining to the good gouern­ment of the state. So you see, that I councel you not to employ your whole trauaile in learning the cinquepas; it is your head that I wish to goe in measure. Nor is it my wil, you should consume your time, in marking the highnes of one steeple aboue another, or the dif­ference of one bel from another. Nor that you should fixe your eies to admire the fine marble in Italy, to look vpon the Cardinals faire pallaces: to read al the Buls pardons, and pasquils in Rome: to tire your feete in rū ­ning from one Embassadours house to anothers: to go from Rome to Venice, and there to be rowed in the Gō ­dels [Page 262] from one Curtizan to another, to swagger & fight al the night long in Padua: and so to spend your time, and monie badlie in base and common things, without respect of al danger, ether of bodie or soule.

Nether is, or euer shal my councel bee, that you should bestowe your long trauel, to learne how to be­come partial or factious, or to dissemble an iniurie for a long time, spying an opportunitie to reuenge: nor to become arrogant, or riotous, nor yet to cast your selfe into a Labarinth of euil thoughts, which you would essaie after your returne, to bring foorth in act ether against your Prince, countrie, nearest neighbor, or your owne familie: whō I wish euer that you might honor, pleasure, and profit, directing your whol enter­prises and endeauours to their good, before your owne.

Chapt. 4. A directorie of the waies and Countries, where a younge Noble man should trauaile, with some particular things pointed out by the way.

TRauelling in my iudgment is but a liuelie Histo­rie, as Simonides called Poetrie a speaking paint­ing. Therfore I wil not alter that methode, which your Tutor obserued in shewing you the dead bodie. Goe on, after you haue taken leaue of your Parents & freinds to see first this short compendiarie of your long perigrination. Great Brittaine is the little abridgment of the great world: Here you maie see in smal bounds, which hereafter you maie obserue throughout the [Page 263] whole continent: this is the true [...] diffuled a­bout the terrestial glob, where al things are contained and compacted in a lesser volume.

Come then to see their Maiesties shining like the two great lights aboue; this Lād is so plesant, so popu­lous, so abounding in riches, so fertil in corne, so rich in money, woods, and waters, the aire so cleare, & the climate so temperate, that through your whole Iour­ney you shal see none more.

Make Cambridge and Oxford to bee in your waie, if you come from Scotland: their acquaint your selues with the learned Doctors, as I doubt not, but you haue performed that dutie at home: frequent their publike Lectures, vntil you be informed of their orders, better you shal not see, nor finde greater courtesy ioined with learning vntil your returne: faile not to see one of the fairest Libraries in Europe at Oxford, for the rarest, choi­sest and best disposed books I thinke in the world.

After you haue taken your leaue of his Maiestie & the Princes Highnesse, & seene the vncōparable Monu­mēts at VVestminster, and other places about London; delight your selfe in vewing his Maiesties great Shipps at Rochester in your going to Douer, wher you shal see a stronge Castle opposed to that of Calice.

In going to Paris passe by Amians, where you shal see both a strong Cittie, and one of the finest Church­es in France, hanged with costlie pictures. For S. Iohn Baptists head, you maie see foure of them els-where, aswel as there, therfore I councel you rather to see the French Kings Tombes at S. Denis.

When you come to Paris, which is another little [Page 264] world: by my aduise you shal first salute the King of great Brittaine's Embassadour (as in al other Coūtries where you goe) before you goe to the Court: & to the ende, that you maie be the more acceptable to his L. I wish you to take some letters of commendatiō from your freinds to prepare the waie, & to giue you a more facil accesse therafter.

I thinke it is a token of little courage in a Noble mā of anie good sort, if hee make not himselfe knowne to the French King, and contracts not acquaintāce with the young Princes and Nobles of his Court; who are both courteous and humane, as al French men are.

Hauing seene the fashion of the Kings Court, and that glorious Court of Parliament at Paris, retire your selfe to Orleans; where you shal make your cheeifest residēce, or els passe to Poictiers. For I think these, two of the best Citties in Frāce, in respect of the wholsome­nes of the aire, the plesātnes of the feilds; the goodnes of the French tongue, the commoditie of your exerci­ses, the curtesie of the people; especiallie at Poictiers, and which I should haue saide first of al; for the libertie of your conscience, & most frequent exercise of your Religion, to gether with your best occasion to learne the laws, which I think should be your cheifest studies; seeing you haue onlie to perfit your language, which your Tutor taught you here. In going to Poictiers, or if you staie at Orleans; it wil not repent you to make a Iourneie of purpose to see my Lord of Plessis, who is one of the bright beames of this light, which shineth (praised be God) more clearelie in this Iland, then in anie other Countreie vnder the Sunne. Hee wil recō ­pence [Page 265] your paines with sweet and comfortable coun­cels flowing from an honest and godlie hart, out at a golden mouth of eloquence, for your better direction and consolation al your life time after.

Albeit I knowe that the common course of our Tra­uellers is from Orleans, to passe through Burgundie, or Burbonie towards Lions; yet I coūcel you when you take your Iourny again, to go through Poictieu, Xain­tonge, Gasconie, Languedoc, Prouence, and to come vp the Riuer of Rhone, through Dauphanè vnto Lyons. For the nearest waie is not alwaies the best, and the farther waie aboute, the nearer waie home. In going through Guienne, you shal see 1. the Court of Parliament of Brittany; the Praesidial Seat of Poictiers. 2. the Court of Parliament of Bourdeaux. 3. of Nerake, which is for Religion. 4. of Tolouse. 5. of Aix in Provence, and 6. that honourable Court of Parliament in Grenoble; with a Chamber of Halfe partie for Religion, where in go­ing anie of the other waies, you can only see the Court of Parliament at Dijon. Moreouer in taking the lefte hand, you shal see, 16. or 17. great Provinces, al diffe­rent in Language, fashions and Lawes, as if they were diuers countries: you shal passe through manie great Citties, and the second Rome Auignon. There are manie vvorthie and honorable men, whom I wish you to salute euer in your iournie, and especiallie that vali­ant and learned French Hercules, my Right Honoura­ble Lord of Deguiers in Dauphanè, that one daie you maie saie you saw so famous a Captaine, who hath ho­nored the French Chronicles so largelie by his valiāt, and almost incredible exploits, and as yet (notwithstā ­ding [Page 266] his graie haires) defendeth this side of the Alpes with his sword, better then the white snow & nipping frosts.

Hauing taken your leaue of his L. you maie haue fresh monie vpon your letter of exchange at the bank of Lyons, where I woulde wish you to passe through Chamberry to see the Court of Parliament of Sauoy, & that imprennable Fort of Barreau, and the strong Ca­stle of Momillaine; at the Fort you shal nether cōplain of your bad intertainement, nor losse of your Iourney; Braue Barron of Morges Gouernour thereof, is so wel affectioned both vnto our Religion and Countrie, that nothing wil be hid from your sight.

There are manie things worthy observation in that wel ruled Common weale of Geneva, therefore I coū ­cel you to repose yourselfe there some month or more before you visite the Duke of Savoy at Thurin: of whō you shal haue a faire cheereful countenance, and gra­cious enough entertainment: and I dare assure you of noe lesse curtesie, at the great D [...]ke of Florence his Court, whose vertues you wil admire: nether Doubt I of anie Princes Curtesie in Italie, if you goe to thē; but I wil not councel you to staie anie long time there, af­ter you haue gon frō Rome to Venice. That Countreie is so dangerous, that albeit you could be no more woū ded then Achilles, yet the pleasures and diuerse allure­ments to sinne are so frequent, that you cannot escape the poisoned darts of Paris Alexander, ‘Barbatos licet admoue as mille inde magistros.’

It were a faire and worthie voiage, if you shipped at Venice, with some Embassadour to goe vnto Constan­ti [Page 267] rent in faith, manners, apparrel, and custome from al you euer saw before, and doubtles should finde manie other things worthie of observation, which are not in this hemisphere, which maie serue much for the bette­ring of your vnderstanding.

But if you cannot go so farre, at least passe the moū ­taine of Trante, addressing your selfe towards the Em­perours Court, and Campe, through Germanie: when you are in Hungarie, marke the Forts; and if the Chri­stian army be in the field, obserue their order and fashi­on of Martial exploits: enquire for the Generals, Co­ronells, and number of souldiers of euerie nation; spare not to hazarde your selfe against Gods enemie; for I would haue you to be valiant and wise.

At your returne, if you passe not to Polonia, visit all those vertuous Princes of Germanie; and because all their curtesies and promises of friendship are confir­med with the Cup in hand: I desire you thē to practise that lesson, which I wished you to learne before, & de­spise not their custome in refusing to pledge thē more then ordinarie, rather then you should loose their fa­uourable acquaintance, and displease them.

Continue your iournie along the River of Rhene, vntil you come to Flanders, where you shal not feare to salute the Arch-Duke, and to see his forces, acquain­ting your selfe with his Spanish Captaines, euer to learne some good observation in Martial affaires.

From him come to Holland & Zeland, to doe your re­uerence vnto that second Mars, Prince Morrice: there you shal thinke your selfe almost at home, among our Brittaine armie: acquaint your selfe more familiarlie [Page 268] with these two Hectors, S. F. & Ho. Veres, and our most noble and couragious Lord Bachleuke. This is the place where you maie learne to be perfect in militarie discipline; there you shal be moued by example, & en­couragement to be valiant: yet I wish you not to be too rash in endāgering your life and reputation, where neither your death nor wounds can be either honou­rable, or profitable.

I wil not wrong you so much, nor yet mine owne Iudgement, as to councel you to come home, before you kisse the most Noble King of Denmarkes hands; & to knowe in what hee will emploie you vnto our Kings Maiestie. They are the two Guards of this North Pole; and two Princes that cannot be enuied more, then i­mitated in al vertue and wisdome. They are not more strai; lie conioined in alliance, then vnited in perfectiō; as you were either an hearing, or seeing witnesse, with­in this twelue-month.

Lastlie, if you would go to Spaine, I wil neither coū ­cel you, nor be your guide: for there the best natured Noble-man of this Land shal be corrupted: blasphe­mie, and contempt of al holinesse and Religion are so ordinarie and vsual: Yea if the most deuout and since­ [...]est Papist in the world go thither with anie monie in his purse; he is suspected presentlie, apprehended, and found guiltie by that cruel scourge of Christs Church the Inquisition house. It is gaine and not conscience: it is the damnation both of bodie soule, and not the sal­vation anie waies, which the searchers of that Prodigi­ous superstition seeke after. Therefore come home, where yee maie serue God aright, and emploie that [Page 269] Talent (which you haue gathered,) duelie, as becom­meth you.

Chapt. 6. Of a young Noble mans behauiour after his returning from beyond Seas.

BEcause it is impossible but both your bodie and purse must be wearied after so long a [...]ourneie: I thinke it good you repose and refresh your selfe some month, before you come to consecrate vnto his Maiesty that, which you haue gotten by your Trauaile. It is his due, and to him and your Countrie you are bound to emploie al, as it shal please his wisedome to appoint, and prescribe you to do. Spartam quam nact­us fueris, tam adorna.

While you are kneeling at his feet, admire in his Maiesties countenance al those rare and singular ver­tues, and gracious perfections together vnited; which you haue obserued particularlie dispersed among the persons of so manie high Princes: advise wel with what resolution and truth, you answere his wise demands.

Remēber your dutie likewise vnto your most Noble Prince Henry, & his gracious brother, the Duke of Yorke.

So long as you staie at Court, labour by your good behauiour to bee knowne of al men, but frequent [...]ew, and onlie such as you maie learne something of; & not those vaine and fantastick persons, who wil enuie and dispise nothing more, then your worthie deseruings, which dishonour their Rusticity & barbarous māners

When you goe to the Countreie amongst your freinds, which I thinke necessarie that you do once in the yeare: quia cōtinuus aspectus minús reverendos magnos homines ipsâ satietate facit. and that you may pro­vide before hande for your charges, I wish you to be­haue your selfe modestly towardes the Gentlemen, that are your neighbours, and all others. Thinke not (with a companie of vaine glorious companions) that they are anie thing baser or inferiour vnto you, whoe haue a fine suit of apparel after a newe and strange fa­shion, when they haue not changed their good ancient bellie. This should be one of your best lessons, which you haue learned in Trauelling, to iudge and esteeme of a man by his wit, discourses, and integritie of life, & not by his habit, the forme of his hat or by the fashion of his breeches. For a fine Diamond, be it neuer so evil cut, is better and more precious thē the best counter­feit, that a gold-smith cāput in a ring. It is euer Platoe's man, to wit, the minde, which I would haue you to re­spect, and not the exterior parts.

Forget not your old freinds for newe acquaintance; more then you should change the good ancient Brit­taine fashion for some fresh toies. These are not the fruits, which are expected of you by your perigrinatiō, that you should returne home with some Bargamaske salutation, some Tuscane tearme, or Spanishpanan. Here the approued ciuilitie & Countreie language are more esteemed then ether the Italian huffe with the shoulder, or the Duch puffe with the pot, or the Frēch a pishnesse in ceremōies. Nisi sapienti sua non placent: omnis stultitia laborat fastidio sui.

Finalie hee who is A and Ω, the beginning and end­ing, the parting and resting place of our whole Pilgri­mage in this world, shal be my first and last aduise vnto you al; and to euerie on of you that you honour, feare, & serue him with a pure, free, and deuout hart for euer, at home and abroade; putting your whole trust & con­fidence in him, dealing honestlie, plainlie, and Sincer­lie, in al simplicitie, and aequitie in al your actions, ac­cording to the lawes and Statuts of the Countreie: conscientiam suam quis (que) aperiens, semper (que) tan­quàm in publico viuens, se magis quàm alios ve­rens. Be moderate in al your thoughts, words, and deeds, laying aside all Pompe, glorie, and vanitie of this world to lead an hap­pie, and contented life, and after this to possesse and enioie life Eternal.