The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent.

The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent.

Table of contents

Title page

Octob. 1. 1633.

TO THE CONſtant lover of Vertue, and Knowledge, the right Honorable, George, Baron of Barkeley, Mowbray, Segrave, and Brufe, and Knight of the Order of the Bath to his Majeſty now reigning.

To the Noble Reader.

THE GVIDE OF HONOVR, OR A DISCOVRSE Written by way of humble advice, by the Author then reſiding in Forreigne parts, to a Noble Lord of England, his moſt Honour'd Friend.

Religion.

Drunkenneſse diſpraiſed.

Jncontinencie diſcommended.

Care of your private Eſtate.

Of Liberallity.

Diſcretion in all your Actions.

For his Counſels Deliberate.

Jn his Actions Reſolute.

Moderate in his Affections.

Your courſe of Life.

Your Application, and Diſcourſe.

Your Diſcourſe.

Your Studies.

The Order to bee obſerved in reading the Roman Story.

Errata.

§

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THE GVIDE OF HONOVR, Or the Ballance wherin ſhe may weigh her Actions.

A Diſcourſe written (by way of humble adviſe) by the Author then reſiding in Forreigne parts, to a truely Noble Lord of England his moſt honour'd Friend.

Worthy the peruſall of all who are Gently or Nobly borne, whom it inſtructeth how to carry themſelves in both Fortunes with applauſe and ſecurity.

By ANTONY STAFFORD, Gent.

Printed at London, by T. C. for S. Cartwright, dwelling at the Bible in Ducklane. 1634.

Octob. 1. 1633.

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PErlegi hunc Libellum cui titulus (A diſcourſe written by way of humble adviſe, &c.) qui continet folia 30. paginas vero 57. in quibus nil reperio ſanae Doctrinae aut bonis moribus contrarium, nec [...] quiequā quo minus cum publica utilitate [...]rimatur, modo intra tres Menſes proxime ſequentes, Typis mandetur.

Guilielmus Haywood, Arch Cantuar. Capell. domeſticus.

TO THE CONſtant lover of Vertue, and Knowledge, the right Honorable, George, Baron of Barkeley, Mowbray, Segrave, and Brufe, and Knight of the Order of the Bath to his Majeſty now reigning.

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MY LORD,

TWelve years are paſt, ſince this [Page] Handmaid of Honour, made her firſt addreſſe to your Lordſhip, and will not now part from you. Indeed ſhee can not leave you, and keepe her ſhame, in that ſhe owes her Eſſence to you, being Compoſed of your Heroick Vertues. He that Converſeth with you need not ſee her; for yow [Page] two differ in nothing, ſave in the lively Grace which all Originals have above their Coppies. If in your Lordſhips eye ſhe appeares not faire enough, looke into yourſelfe, and forme her anew out of your owne boſome, where Perfections dwell, to which I can not penetrate. I could [Page] wiſh too, you would apparell your owne Childe in your owne Phraſe, Gentle, and Sweete as your owne Diſpoſition. My Nobleſt Lord, it is impoſſible for mee to flatter you, ſince I can not out-ſpeake my love, or your Merrit. Hee that thinkes I inſinuate, let him in my hearing take [Page] but one Syllable from this, and I heere promiſe, hee ſhall finde mee a greater Prodigall of life then of Language. I pay my God onely Love, Thankes, and Reverence for my Creation; and a greater returne, you can not expect, whom hee hath made the Noble meane of [Page] my Preſervation. Of that due Oblation you may reſt Confident; For I can never bee ſo unman'd as to bee ungratefull. I can onely ſay, I am truly ſorry that (for your ſake) I am not Maſter of many Lifes; not that I deſire to live long, but to dye often in your ſervice. I am barred further proteſtation [Page] by the haſte I make to profeſſe my ſelfe

Your Lordſhips moſt humble, loyall ſervant Antony Stafford.

To the Noble Reader.

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FOr to ſuch onely this Maiden Guide of Honour, deſires acceſſe. The detracting broode, whom Malice hath begot on Ignorance, ſhee holds not worthy of her Salutation, much leſſe of her Service. Shee knowes that Hercules after his fifty Labours, grappell'd with Envy, and expects the like encounter. Theſe Fly wits (that ſearch all over a body for a ſore, and where they cannot finde they make one) imitate in this their great patron Momus, who [Page] (when he could not eſpy any member, or feature in Venus juſtly liable to detraction) cride out upon the creaking of her pantables. They raile at the Ages paſt, condemne the Preſent, and already judge the Future. Theſe ſevere Iudges will have a man as ſerious in his firſt Booke as his laſt Will. Some of them lately have not ſpared even Apollo's firſt borne, incōparable, and inimitable Sir Phillip Sydney, whoſe Arcadia they confine onely to the reading of Chambermaids; a cenſure that can proceede from none but the ſonnes of Kitchinmaids. Let me periſh, if I thinke not his very Skull yet retaines more: [Page] witt then the paſſive braines of theſe wretched things, betweene whoſe Soules, and Knowledge, there is a Gulfe. But how come I to deſcend to theſe poore Abjects, whoſe inflexible dullneſſe, and obſtinacy, Reaſon herſelfe cannot bend. I confeſſe nothing could make mee voutſafe them a word, were I not fired with their vnder valluing of that truth Worthy who (next her Kings) is the firſt glory this Iland can boaſt of. A man deſerving both the Lawrels, and the Crowne to boote,The poliſh Crown deſign'd him by the Votes of many brave Spirits, who diſcovered in him all the requiſits of a King but the Title.

[Page]This is no digreſsion, Noble Reader; for the Guide I have given you, is alſo the Champion of Honor and of her ſacred ſeed, of which he was the firſt in worth, though not in time. Are you enflamed with a Deſire of Domeſticall Glory? Imitate the truly great Sydney, whoſe onely Example is far above all my Precepts. Can you with the Arcadians boaſt your ſelfe ancienter then the Moone? If you live out of vertues Shine, your Antiquity does not illuſtrate, but obſcure you. Hath Fortune ſterv'd the reſt of humanity to feed you? Without learning you are as blinde as your Goddeſſe. Hath Nature beſtow'd [Page] her utmoſt Art on you? Without Knowledge you are, at the beſt, but an unhabited Paradiſe. Bluſh then to ſit in the Theater, one ſtone upon another. Shame forbids that your inward, and outward ſight, ſhould have one and the ſame Horizon. Which ignominie that you may eſchew, emulate the ever famous, ever bleſſed Sydney, who is as far above the Envy, as the Ʋnderſtanding of his Detracters, more capable of a Baſtinad [...] then an Apology.

Now for this true Servant of Honour▪ I aſſure you ſhee had never kiſs'd your hands, but that I fear'd another would ſend [Page] her to you without or Equipage, or my conſent. Heaven be praiſed, ſhee comes not from me with ſuch labour that ſhe needs a Midwife to bring her forth. She is now by my Command come to waite on you: If you follow her cloſe, ſhe will bring you into the embraces of her Miſtreſſe, betweene whoſe armes Poſterity ſhall find you ſleeping. Which ſupreme humane happineſſe is unfainedly wiſh'd you, by

Your moſt humble ſervant, Antony Stafford.

THE GVIDE OF HONOVR, OR A DISCOVRSE Written by way of humble advice, by the Author then reſiding in Forreigne parts, to a Noble Lord of England, his moſt Honour'd Friend.

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ALl the preſent occurrences, both of theſe, and other parts, my laſt [Page] will preſent to your Lordſhips gracious acceptance. I will lay aſide therfore Forreigne buſineſſe, and humblie adviſe your Lordſhip concerning your owne. I may truly ſay your owne, by reaſon your Honour, and Happineſſe in this life, and your Fame with Poſterity depend upon it. Could intelligence Anatomize all States, laying their entrailes, and nerves open to you, it would rather augment your ſubtility then your vertue, your [Page] generall Knowledge, then your particular Goodneſſe. It is an errour as great as common to Study to know more, not to live better. The wiſeſt, and moſt judiciall obſervations can bee given us of this Worlds affaires, can neither ſtrengthen our Vertue, Deare Sir, or better our Prudency, unleſſe wee apply them to our ſelves, by practiſing in our lives the ſounder part of them, the rotten caſt away. But I, all this while onely fetch the Wind, [Page] to come with the fuller gaile into the Haven. My counſell is, that you ſet the whole frame of your life upon theſe three legges: Religion, Care of your private eſtate, Diſcretion in all your actions. Take away any of theſe and you fall either a ridiculous ſubject to your enemies, or a ſad object to your Friends. For example: Ruyne by negligence, or prodigality your private Fortune, and you become a laughing ſtocke to thoſe that hate you: on [Page] the other ſide; abandon your Religion or Reputation to the juſt cenſure of others, and you become a corraſive in the hearts of all your Honourers. With your Lordſhips leave, I will a little enlarge my Diſcourſe upon theſe three ſeverallie, and demonſtrate the comforts with which they fill his Soule, in whom jointly they make their bleſſed union, and happy manſion.

Religion.

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I Place Religion firſt, in obedience to Gods Commandement, who wils us firſt to ſeeke the Kingdome of Heaven, and the righteouſneſſe thereof, promiſing that all other things ſhall be added unto us. Againe, I give it the leading for order ſake, imitating the Builder of an houſe, who begins with the foundation; which excelling both for matter, and well laying the [Page] whole Frame, will unmoved withſtand the blaſts, and rage of Wind, and Weather. This preceding, all things elſe readily follow which any way tend to the perfection, and happineſſe of living. It is ſo, it is ſo, moſt honor'd Lord: Religion was never ſeene to goe alone, without alwayes a glorious traine of Vertues to attend, and (for the moſt part) felicity to accompany it. I ſay for the moſt part; becauſe though God ever affordes [Page] his Children the true, ever flouriſhing, internall felicity, yet, hee often ſuffereth even the deareſt in his eyes, to want the fading externall. On the contrary, where Religion doth not waite on humaine endeavours, there the whole bodie of their actions is cloathed with imperfections. There is nothing which ſo much diſtinguiſheth Man, and Beaſt, as Religion; which is diſcovered in us, long before the uſe of our reaſon, it being [Page] ingrafted in us by Nature; as wee reade of Saint Iohn Baptiſt, and divers other Saints, who have made cleare, and miraculous demonſtrations of their Zeale, even in the narrow compaſſe of the womb. This is a Heavenly prerogative peculiar to man alone; for that the other living creatures are rationall, many have diſputed; but that they are religious, no man was ever ſo ſtupid to maintaine. It is an obſervation infallible throughout all Storie, [Page] that the more Noble Nations were ever the more Religious. Valerius ſaid to the Romans, that though they regarded not their Citty, yet they ſhould ſtand in feare of their Gods: which by their enemies were taken priſoners. It was with this poliſht people a cuſtome as commendable as uſual, that the Conſull, or Pretor, ever offered the richeſt of his ſpoiles to the ſame Gods in the Capitoll, unto whom there firſt hee pronounced his vowes. In imitation, [Page] and emulation of theſe truely brave Heathen, doe you offer up likewiſe the firſt fruits of your noble heart, as a rent due to him that made it. Love with all your ſoule the Creator of it. The cauſe why you love him you muſt make himſelfe, and the meaſure of that love muſt bee without meaſure. Submit your will to his, humbly deſiring his direction, and protection in all your wayes, and proceedings. Let this aſſurance fullie content [Page] you, denying harbour to vaine curioſities, which will diſquiet, not amend your mind. Weary not your ſelfe with Controverſies, and needleſſe nicities in Divinity, but leave them for learneder men, amongſt whom I finde ſome who will not bee ignorant of Gods ſecrets, as if it were a matter of nothing to bee ſaved, unleſſe wee alſo know what God will have unknowne. Thinke that ſufficient which God hath thought [Page] enough for you, and ſeeke to know all that to ſalvation is neceſſary, not to conteſtation. When Aquinas, and Scotus have vented, and banded all their ſubtility each againſt other, many wiſe men will judge it no other then a profound ſcolding. The Iewes proceeding this way infinitely taketh mee, who as often as they fell upon any difficult place in Scripture, would ſay, Veniet Elias, & enodabit: wee know that Elias will come, and tell us all [Page]things. Thoſe ſtirring wits that itch to propound acute queſtiōs are fitly compared to the Sunne in March, who then exhales humours, but diſſolves them not. And were their poſitions only frivolous, they were more tollerable, but they commonly end in horrid Blaſphemy. Laurentius Valla hearing a Cardinall diſpute ſublimely of God, and his ſubordinate Spirits, ſaid to his companion, And I could produce too ſuch keene Arguments againſt my[Page]Chriſt, but I ſpare ſo great a Majeſty. In a word; Bee not in Divinity an Aculeo, nor a Curio: but in all your doubts have recourſe to this ſure decider of all differences, Dominus dixit. What folly, nay, madneſſe is it to ſpend a mans whole age in ſpeculations, neither neceſſary to this life, nor that to come? We have a wicked cuſtome in England, of Gentlemens ſtudying the Controverſies for ornament; not taking them to heart, nor handling them with that reverence [Page] they ought. Doe not you ſo, but love goodneſſe in what Religion ſoever you finde it. Put not your ſickle into the Divines Harveſt, but leave it to thoſe whom God hath marked for his Miniſtry. Raile at no Sect, for they that delight in wrangling, deſire rather the confuſion then the reformation of him they oppoſe. Much diſputing, it may bee, God loves not, and for certaine, moſt men abhorre. To this I may adde, that Truth is no [Page] way more involved then by that way ſhee is ſought. Reade you therefore ſuch Bookes as may enflame your zeale, laying aſide thoſe which onely ſatisfie your curioſity. Neither be onely converſant in thoſe workes, which make againſt vice in generall, but enquire after ſuch alſo as treate of thoſe vices, to which you finde your ſelfe moſt prone. Phyſitians, after they haue given a generall Purgation, uſe ſuch Medicines as purge Elective, that is, [Page] take away onely that humour which is predominant in the patient. So you muſt not run over onely thoſe Authors which meerly write againſt ſinne, without deſcending unto particulars; but intentively peruſe, and dwell upon ſuch as inveigh againſt your own 2ſecret ſinnes, onely knowne to God, and your ſelfe. If to any notorious vice you bee inclined (next your invocation of God) the onely remedy is to ſhunne the cauſe. Praeſentia[Page]objecti naturaliter movet Potentiam: The preſence of the object ſtirres up the Deſire. To expreſſe my ſelfe more clearely: Fly that thing or that company, from whence your enticement comes. If in a friend an imperfection appeares, Friendſhip winkes at it: but if a vice, the hate of that makes her loath the thing beloved. Bee not you ſuch as was Fabius, a Decemvir, of whom Livy ſaith, that hee choſe rather to bee like Appius then himſelfe. I [Page] am not of Bions opininion, that all friends good, or bad, are to be retained, leaſt we either confeſſe our weakenes in converſing with the vicious, or our baſenes in forſaking the vertuous. Another maine helpe is the rectifying of your will. The way to ſubjugate this, and render it conformable to the lawes of Reaſon, is a ſecret in the cure of the ſoule, knowen but to a few, and by fewer practiſed. In this untroden path which leads to the Temple of Vertue, [Page] I will with alacrity bee your Lordſhips humble, and happy Guide. Your underſtanding muſt often, and earneſtly informe your will. The reaſon why ſome who know enough, commit ſuch groſſe errours, is, that their underſtandings check not their wils, or, if they do, it is ſo ſeldom, & ſo coldly, that they rather yeeld then conquer. On my faith, this one rule obſerved is able to make you Lord of more perfections then now you are of Akers. [Page] That you may obtaine from the Almighty a bleſſing of theſe and all your other endevours, receive often the Sacrament. Remember him often that never forgets you. Frequency of Communion is a great, though not an infallible ſigne of continuance, and promotion in righteouſneſſe. Saint Auguſtin counſelleth the more perfect to receive every day. I adviſe not you to doe ſo, but think it enough if quarterly you faile not to execute this your holy duty. [Page] Your manifold affaires will hardly permit you oftener to make a ſerious and devout preparation, which muſt neceſſarily precede the approaching to this ſanctified Supper. You muſt expel the old man out of your heart, and give up the ſole governement of it to the new, who admittes no Rivall. You muſt not onely ſtrive to cleare your ſelfe of the infection of mortall ſinnes, but of the affection alſo to thoſe which comparatively we call veniall. [Page] Having once ſhaken them off, you muſt beware that they take not hold againe▪ In theſe ſpirituall fevours, relapſes are moſt dangerous, Great Divines doubt whether or no Saint Peter had done worſe, had hee committed three ſeverall ſinnes, then he did in falling into one, and the ſame thrice. Finall impenitency lightly followes obſtinacy in ſinne; from which that you may be free, maintaine in your boſome a perpetuall warfare betwixt [Page] your Earthly and Heavenly deſires. Oppreſſion, Blood, Sodomy, Blaſphemy, and the reſt of that lowd-mouth'd packe, I am confident you wil make ſtrong head againſt; Onely my extreame love, not your diſpoſition, begetteth in mee a jealouſy that you may bee captivated by the two Engliſh Evils, Drinke, and Women.

Drunkenneſse diſpraiſed.

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THe former is unworthy of Man, and Beaſt, it having no ground in Nature, and therefore Seneca properly ſtiles it a voluntary Folly. Hee that makes another drunke cōmits the greateſt of thefts; in robbing him of a Iewell (his Reaſon) beyond value in its owne Nature; but if you conſider its great originall, God, it is then much more endeared. [Page] So that here the common Poſy (not the guift, but the giver) holds not, for both the one, and the other are in their owne eſtimation, and valew incomprehenſible. Neither is this a ſolitary vice, but is ever accompanied with Incontinency, wherefore wiſe Antiquity ever pictur'd the lecherous Satyrs Attendants on Bacchus. Yet are ſome wits like Franckincenſe, till they have taken heat from Wine they ſend forth no vapour. But from ſuch [Page] nothing ſolid proceedes, onely flaſhes, and fumes that vaniſh into nothing. Againſt this vice there is no ſtronger Remedy then often, and ſeriouſly to conſider the loathſome lookes, geſtures, and ſpeeches of Drunkards.

Vnder this I comprehend Gluttony, ſince Exceſſe is the common mother to both, and in each of them the creature much abuſed. All hold that there is a great reſemblance betwixt the Macrocoſme, [Page] and Microcoſme, the great, and the little World, which is Man In the greater there is an eſtabliſhed order; and ſhould, nay would bee in the leſſer, could the inordinate appetite of man bee brought to know the limits of Neceſſitie. The irrationall Creatures wee ſee doe neither eate, nor drinke beyond their hunger, or thirſt, therefore in my mind, this Phraſe (Drunken Beaſt) is as improper, as uſuall; it being withall a great diſparagement to the [Page] poore creature altogether innocent of this exceſſe. Neither is this vice an enemy to piety, but to wiſdome. Sapientia in ſicco remanet, non in paludibus, & lacunis: Wiſdome delighteth in a dry Habitation, not in boggs, and ditches. For this makes that of Heraclytus, Lux ſicca, anima ſapientiſsima: A dry light, a moſt wiſe Soule. That you may never erre in matter of Diet, looke that the quallity of that you eate, or drinke, be agreable to your conſtitution, and [Page] the quantity no greater then your ſtomacke can well overcome; which Galen implies when hee maintaineth Oportere patientem eſſe proportionatum Agenti: that the Patient muſt be proportionable to the Agent. Wee ſee for the moſt, part old men eate not ſo much as young; and the reaſon of this is none other then that the Agent, or naturall heate is not of force to digeſt the Patient, or foode, if in great quantity it be received. This is the ſum of Phyſicke, [Page] and I dare bee bound that a ſound body, keeping this dyet, ſhall dye through a meare reſolution of parts,Ex reſolutione partium. without ever knowing Diſeaſe. This will deliver you from Phyſitians, who purge men of their humours, and the World of men. I inſiſt the longer upon this, becauſe I would have your life lengthned in this world, and your ſobriety crowned in the other.

Jncontinencie diſcommended.

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I Now come to the ſecond Engliſh Evill, Women. If you ſaile by theſe falſe Compaſſes, you ſhall be ſure to ſinke. Over and above the incurring of Gods diſpleaſure, you will ſucke from their lippes their effeminate humours, and become uncapable of any charge in the Common-wealth, and of all adviſe from your freinds. No man in the [Page] ſtate of Grace can imagine what one of theſe pretty ones will perſwade him to, he being once enchanted. Enquire this truth of Slaves that have long ſerv'd in theſe Gallies. Your Lordſhip hath a great priviledge in having a lawfull remedie; So that if you can not honeſtly command your luſt, you may honeſtly obey it. Yet doe I earneſtly beſeech you to moderate this pleaſure, remembring that all things lawfull are not expedient. It is no [Page] ſlight treaſure that theſe wantons robbe us off. Aſſay often, and vehemently to ſubdue theſe, and all your other affections rebelling againſt your nobler part; So ſhall you worthyly receive your Lord, having this maſter Comfort, that you eate, and drinke your owne Salvation. Mithridates King of Pontus, having invented Mithridate, did by the often eating of it, ſo ſtrengthen his nature, that afterwards, when hee would have poiſoned himſelfe to [Page] ſhunne the ſervitude of the Romans, hee could not poſſibly effect his deſigne. That immaculate Lambe of God our ſweet Saviour, hath inſtituted this Holie Sacrament, that whoſoever eateth his body, and drinketh his blood worthily ſhould not die, but have life everlaſting. The frequent eating of this Heavenly Manna is ſo ſtrong an Antidote, that neither the poiſon of bad affections, nor the contagiō of wicked converſation can worke upon that [Page] ſoule to hurt it, which is once fortified with it. This is the tree of life, by which wee triumph over Death, and with the Lord of life, become fellowe heires of that Kingdome which from before all ages hee hath prepared for us. Before you pluck and taſte this Divine fruit, knock your ſelfe on the Breaſt, and ſay, Lord I am unworthy. Thus doing, I with joy aſſure my ſelfe, deareſt Sir, that your dayes ſhall bee long in the land which the Lord [Page] your God hath given you. Thus doing, bleſſings ſhall not ſtay your wiſhes, but come before and above your expectation. Thus doing, you ſhall ſleepe, and wake, riſe, and lie down in ſecurity, knowing that you are under the protection of a Guard, which neither the policy, nor power of Man, or Divell, can force. Thus doing, you ſhall give your enemies no cauſe to rejoyce, and your Friends none to greive. To conclude, thus doing, you ſhall [Page] go out of this World with honour, and enter the other with Glory, leaving behind you the Fame of a life wel lead, and ſo ended.

Care of your private Eſtate.

I Have ſeene one of the Athenian Sages, pictur'd with one eye caſt up to Heaven, the other fixed on the Earth. The conceit, no doubt, implyes that the view of theſe two remote objects do beget in a wiſe breſt two different [Page] cares; the firſt whereof hath an eye to the end of his journey, the latter to the meanes. The one ſeekes for the faireſt, and the neareſt way, the other lookes to the Viaticum, or proviſion for the voyage. Thus muſt you doe, excellent Sir, you muſt not with too much thinking whither you are going, forget where you are. As you minde the joyes and glory of the other life, ſo muſt you alſo the neceſſities of this. Thales the Philoſopher was derided [Page] by the old Governeſſe of his houſe, in that through the earneſt fixing of his mind, and ſight upon the ſtarres he fell into a ditch; the Contemplation of things a far off taking from him the remembrance of thoſe neere hand. So are they worthily cenſur'd, and ſcoff'd at, whom an ignorant zeale maketh give ouer this World, while they are yet in it, neglecting their eſtates and poſterity, nay utterly forgetting thoſe humane offices, wherin [Page] being defective, wee can not deſervedly bee ſtiled men. Theſe ſhould conſider, that if Nature would have exempted them from the condition of men, ſhee would by a third ſexe have diſtinguiſh'd them from the reſt. The miſunderſtanding of our Saviours words; in the 6. of S. Matthew, verſe 25. hath abuſed many; they thinking that Chriſt in this place forbids all thought for this life, whereas, indeed, he only prohibiteth ſuch a care as any [Page] way tends to a diſtruſt of Gods Providence. My humble advice is, that you walke doubly provided, at once relying upon Gods ſupernaturall helpe, and yet uſing the ordinarie meanes hee hath given you. Doe ſo, be an underſtanding Lord, and let your wiſedome warrant you worthy your Title. Thinke twice how to maintaine your Greatneſſe, for once how to ſet it forth, and (your Honor admitting it) oblige more your Poſterity, then your [Page] Anceſtors have done you. To be plainer, encreaſe your Eſtate, if you can doe it without the decreaſe of your Reputation. Bee not like thoſe who thinke it the prime and eſſentiall part of a Lord to bee ignorant of what hee hath. Enquire into the particularities of your fortunes. Know how, and where your Mannors, and Rents lie. Let not your leaſt revenue paſſe unexamin'd, but informe your ſelfe of the former, and preſent vallue of it. Learne [Page] what ſucceſſively it hath yeelded your predeceſſors, and (the Leaſe being expired) let it according to the current rate of theſe times; elſe in ſhewing your ſelfe a Mercifull Land-lord, you may prove a cruell Father. Conſider who have beene true to your Parents, and your ſelfe, and let your reward ore waigh their deſerts. Omit not to take a role of all them who hold any thing of you, and marke ſuch Names as have beene faithfull to your Family. Theſe [Page] cherriſh both with your purſe, and countenance, taking the better deſerving of them into your ſervice. To the off-ſpring of thoſe whom you ſhall fynde branded with diſloyaltie to your Houſe bee neither uncharitable, nor uncourteous: yet let them neither have ſo great a ſhare of grace, or benefit as the former, except you ſee apparent, and extraordinary ſignes of Truth, and merrite in them. Beleeve me, or (if not me) Story, that there is a [Page] Fatality in theſe things, and that perfidiouſneſſe often runs in a Blood. I may adde, the deſpaire will poſſeſſe the moſt honeſt heart ever to pleaſe you, who ſhall come to your ſervice clogged with the memory of his fore-fathers demerits; and the comfortable advantage he ſhal come with who can aſſure himſelfe that his errours ſhall bee buried in the merits of his Anceſtours. With the former take this generall caution; that you ſet your Leaſes at ſuch [Page] [...] [Page] [...] [Page] rates, as no man can have juſt cauſe to call you oppreſſour. Wiſely conſider that though a poore wronged man can not take from you your Titles, Riches or Friends; yet hee may fortake you from them. Deſpaire as ſhe hopes no good, ſo ſhee feares no ill. Vitae tuae Dominus eſt quiſquis ſuam contempſit; Hee is Maſter of your life who will forſake his own. Of this we have a freſh example in one of your Lordſhips own Ranke. This is one of the crying ſinnes, and [Page] the voyce of it reacheth a note higher then any of the reſt.

Thus farre of your commings in,Of your Expences. now of your layings out. Keepe a good ſet table that may not feare the approache of halfe a ſcore good fellowes. To this (in caſe Strangers of extraordinary quality come) you may adde according to your pleaſure. An orderly, yet liberal table continued, is by much more commendable, then theſe intemperate Feaſts, which commonly are followed [Page] by as penurious faſts; So that vaine-gloriouſly to entertaine our gueſts, wee baſely ſtarve our Servants. Men of great ranke I would ſeldome invite, for it draws mony from you, and cenſure from them; ſuch ever making 2the prodigallity, or defects of your table the diſcourſe of theirs. I may adde the dangerous engagements they will invite you to, which you muſt either with the loſſe of your Wiſdome grant, or with the purchaſe of their envy [Page] deny. But if any eminēt Perſon without any invitation of myne ſhould voutſafe me a viſit, I would like himſelfe, and my ſelfe receive him. Some, and thoſe wiſe, know every night the expenſes of the paſſed day. I am not of opinion that your Lordſhip ſhould be ſo ſtrict, or put your ſelfe to that trouble, but I would perſwade you to take an account of every weekes charges, and that at an appointed day, and houre, which I would not breake [Page] without a cauſe of great importance. Entertaine not many followers, leaſt you leave behind you many beggars, and few admirers. Thoſe you take once into your ſervice, maintaine ſo as the World may witneſſe for you, they want nothing due to backe, or belly: And when your laſt day comes, (which Ieſus grant I may never ſee) leave them legacies, ſutable to their ſeverall quallities, and deſerts. So ſhall their childrens children magnify your [Page] goodneſſe, and one Generation bequeath your praiſes to another. Chooſe your Officers ſober, diſcreet, and honeſt men; for if a mans nature lead him to waſt and ſharke, all your vigilancy will be in vaine. Diſpoſitions quickly put on Habits. Banniſh riot, and roaring your houſe, but alwayes beware of puniſhing a fault too ſeverely in an old, and faithfull Servant: Yet if you can not reforme him, give him meanes to live from you; ſo ſhall you doe [Page] him good, and keepe your family from infection. We reade of Cato Vticenſis, that hee with great ſtudy kindled, and nouriſhed diſſenſion amongſt his ſervants, by which meanes he came to know all their actions, and conſpiracies. Doe you ſhunne this courſe as you would do infamy, to which it leades. Let all your endeavours ſerve to ſettle a firme concord amongſt them, otherwiſe your houſe will become a common Pleas, and amongſt other [Page] inconveniences, this enſuing will bee one. You cannot ſo indifferently carry your ſelfe, but that your affection will appeare more to ſome, then to others. Now, if your people bee at variance, one will repine at the grace you ſhew the other, judging himſelfe wronged, and undervallued by you. From hence will proceede a mixt report, one exalting, and the other debaſing you. And though your praiſers ſurpaſſe in number your revilers, [Page] it will nothing at all availe you; men in theſe daies being more prone to harken after a mans vices then his vertues. Withall build on this, that thoſe with whom you live are they muſt judge you. Who will deſire your Character from any other then from ſuch as are Eare, and Eyewitneſſes of your Words, Deeds, and Cariage? Take heed therefore that Malice reigne not in your houſe, ſtill remembring that Heavē is the true patterne of a [Page] perfect ſociety, and there Envy hath no place.

Weare good clothes but make it not your ſtudy to excell others in bravery. Follow the received Faſhion, but do not adore it. Totus nitidus, ſaith Seneca, Totus ſtultus: All neat, al Foole. Your Lordſhip ſhall obſerve in the courſe of your life, that ſuch as give themſelves wholy over bodies, and ſoules into the hands of a Taylour, are likely litle wiſer then he that fittes them. They may [Page] have a ſuperficiall, but not an eſſentiall worth. It may bee objected that they often attaine to high degrees of honour; to which I anſwer that no man is properly ſtiled wiſe from the event. It hath been long my obſervation that they who ſtrove to have the leading in Faſhion, came behind in al the maine requiſites of a Gentleman. We ſee Women to bee their chiefe admirers, and I dare bee bound that none of them was ever yet found who could ſee [Page] thorow a Milſtone. On my credit the clothes oftentimes, judge the wearer. We ſee the wiſeſt of our Weſterne Nations, the Spaniſh, and the Italian, to bee this way the moſt moderate; They finding this thrift, and modeſty in habit to be infinitlie beneficiall to the Common-wealth. There is no Country under the Sunne, that hath ſuch an Apocryphall Gentry as the Engliſh, where the ſonnes of Brokers blend with it, and outbrave, and precede the [Page] moſt Ancient of it, as if clothes had the guift to ennoble blood. All are permitted to weare what they can get, and their owne vallue depends on that of their raiment. Amongſt the ancient Romans, all ſorts of men were diſtinguiſht by their habit, ſo that at the firſt ſight you might know a mans calling by his clothing.

Of Liberallity.

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OF all the vertues in Man, Liberallity is the King, it being often called Humanitas as derived ab Homine. The holy Fathers of the Church commonly uſurpe Pium pro Liberali: Pious for Liberall. Let your houſe be like that of a Tribune, never ſhut to the diſtreſſed: make your life nothing elſe but a giving to the poore. They followed Simo by troupes, and [Page] he releived them with handfuls. Theſe voices are worthy the purchaſing at a deare rate, becauſe upon them, places in Heaven depend. The onely way to be trulie great, is to give to theſe little ones. Make not your gifts common. In the giving ſee that your judgement, and affection concurre. To the deſerving be like a tree overcharged with fruit, which boweth, and offereth it ſelfe to be plucked. Confer your benefits on ſuch as have honeſty, and merit conjoyned. [Page] In my opinion he is not truly ſaid to be a man of good parts, whoſe chiefe part, the heart, is rotten. On my life where that is falſe, nothing of vallue can harbour. Bee not your owne Chronicle too 2much in boaſting of the favours you doe. Set not down your benefits in the Almanake. The Noble Giver, ſaith Seneca, ſhould inſtantly forget the guift, but the gratefull Receiver never. This vertue is not placed juſt in the middle, but is nearer to Prodigality [Page] then Avarice. Not without cauſe therfore I adde this caution, that you be not too profuſe in the diſtribution of your Money. Call to mind that it is as well the nerve of Peace as warre. By the helpe of it all things are acquired, ſave thoſe of the mind, which are to bee had elſewhere, and by other meanes; yet to the obtaining of theſe too doth Diva Moneta afford no ſmall aide. I may alſo truly averre that Magnanimity can not truly ſhew herſelfe [Page] without it. Ariſtotles two extreames I would have you ſhun. Some men, ſaith he, are ſo ſparing in their expences as if they were to live for ever, ſome ſo profuſe, as if they were inſtantly to die. I have heard of ſome who have quaited away their mony, and played at Duck, and Drake with peeces; but my comfort is, I have yet read no Sentences of their cōpoſing. Charles the fift, as wiſe a man as the beſt of them, would tye a knot in a broken point, and [Page] reweare it; yet was the moſt liberall Prince of thoſe, or theſe times. One of my Anceſtours was ſo beyond meaſure free of his purſe, that the Painters drew him with a Silver hand; if they had added an empty purſe, the Device had beene moſt perfect.

Diſcretion in all your Actions.

IT now remaines that I treat of the diſcretion, whereof all your Actions muſt ſavour. [Page] This hath a large ſence, but I will reduce it to as few heads as poſſibly I can. Guiccardin gives Ferdinand of Arragon, King of Naples, this teſtimony, That hee was a Prince for his counſels Deliberate, in his actions Rèſolute, and touching his affections very moderate. My God! what can man ſpeake more of man? Wee will examine the firſt part of the Teſtimony.

For his Counſels Deliberate.

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A Wiſe Man conſidereth, and weigheth al the circumſtances of an action before he ſubſcribes to it. Make a long pauſe betwixt the invention, and execution of a fact. Interpoſe a thouſand doubts with their ſolutions annexed before you embarque your ſelfe in a buſineſſe of importance. It is an over-worne but a true Proverbe, Two eyes ſee more then one. There is [Page] nothing more laudable in a Noble nature, then a deſire to be informed. Hee that neither hath the skill to adviſe another, ſaith Livy, nor the grace to be adviſed by another, is ſimply of the worſt diſpoſition, and good for nothing. Conſult with many concerning your Affaire in hand. You ſhall never find a Ieſuite fooled alone, but with him the whole corporation of his Society is deluded. We ſee often the hand, foot, or ſome other particular member to receive hurt, but [Page] rarely the whole body. Here Guiccardin puts in a Caveat. Though nothing, ſaith he, in great deliberations bee more neceſſary then counſell, yet nothing withall is more dangerous. His meaning is that Faith is a thing ſo hard to bee found, that a man can not without great hazard communicate his intentions. It is not now as in the Romans time, when betweene the many Conſpirators againſt Caeſar, there paſſed not one oath, they having no other mutuall [Page] engagement of Secrecy then the word of a Roman Gentleman. Since therefore you can not, like a Ieſuite, finde friends obliged by Sacramentall Oath, to keep your counſell, take adviſe of the dead; I meane of your Bookes. Theſe will preſent to your view Truth naked, without any diſguiſing Coverture. Theſe will not flatter you, being ſenſeleſſe of your love, or diſpleaſure: They neither hope for advancement, nor feare oppreſſion. Have recourſe [Page] to Hiſtory, wherein you ſhall find your preſent affaire in a hundred ſeverall ſhapes. Amongſt all the examples which have any reſemblance to your preſent Caſe, ponder well which carry with them reaſon, and which onely ſucceſſe. Direct your courſe after the former, not the later; for if you judge of things by their event, you will miſerably abuſe your ſelfe. It followes,

Jn his Actions Reſolute.

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WHat elſe? A brave Spirit (having once ſhewed himſelfe in an enterpriſe, and called it his) will goe through ſtich with it, and maintaine it againſt the World. Having well deliberated, and choſen an even courſe, let no man ſtop you in it, but run over your oppoſers. Being in the right, weigh no more the aſperſions of the baſer ſort, then you [Page] would the daſhing of an Aſſe, or the barking of a Dogge. Spreta exoleſcunt, ſaith Tacitus, ſi iraſcare agnita videntur: If you deſpiſe them they of themſelves fade, and are griped by oblivion; but if they vexe you, it will ſeeme that you acknowledge your ſelfe guilty. It is hard to doe a thing that appeareth faire in the eyes of all men; for that a good action, what dignity ſoever it hath (if it bring not with it the favour of the Times wherein it is done, and the opinion [Page] of thoſe into whoſe hearts it ſeekes to inſinuate) it is but as a Candle that burneth dimme, whoſe ſhadow ſeemeth greater then the light. To this the Italian Proverbe is not diſſonant; Aſſaiben ſalta, a chi-Fortuna canta: Hee cannot dance amiſſe, to whom Fortune ſings. Having the aſſurance of your owne conſcience, that your proceedings are faire, and honeſt, ſlight the Cenſure of the muddy vulgar. Let Reſolution and Conſtancy wait on [Page] all your intentions, and enterpriſes. Cockles, and Weeds wee ſee are with one wave carried to the ſhoare, and by another brought backe into the Sea, but the Rockes ſtand firme. Seeke to approve your ſelfe to the good, reſting careleſſe what the bad thinke of you; for wee owe neither the Divell nor his limbes any ſatisfaction. But if any man of your own Ranke doe you an affront, ſhew that you are ſenſible of you Honour. Your Reputation, [Page] according to Ariſtotle, is your Stockes;This is not ſo conſonant to the Doctrine of Chriſt, as I would it were. Wherfore prudently and Chriſtiāly ſhun all occaſiō [...] of quarrel. What a wretched age do we live in that maketh effuſion of blood, the onely meanes for reparation of honour, & teacheth us to make Gods diſhonor the foundation of our Fame? not yours, to which you ſhould bee a bad Guardiant ſhould you let it fall, and catch a crack. I have read a Fable, how that Reputation Love, and Death made a covenant to travaile ore the world, but each was to take a ſeverall way. When they were ready to depart, a mutuall enquiry was made how they might finde each other againe. Death ſaid, they ſhould be ſure to heare [Page] of him in Battels, in Hoſpitals, and in all parts where either Fammine, or Diſeaſes were riſe. Love bade them harken after him amongſt the Children of Cottagers, whoſe Parents had left them nothing, at Marriages, at Feaſts, and amongſt the profeſſed ſervants of Vertue, the onely bond to tye him faſt. They long expected a direction from Reputation, who ſtood mute. Being urged to aſſigne them places where they might finde him, hee [Page] ſullenly anſwered his nature was ſuch, that if once he departed from any man, he never came to him more. The Morrall is excellent, implying that Honour once loſt never returnes againe. Looſe then your fortunes, and life, rather then ſuffer this radiant Diamond to looſe his luſter. Elſe your poſterity will wiſh you had never beene, and your friends bluſh at the ſound of your Name. Permit not this Worlds moſt terrible, and horrid [Page] Accident to daunt you. Standing environed on all ſides with Wealth, meditate on poverty. The greateſt amongſt the Romans, on certaine ſet daies of the yeere uſed courſe diet, and worſe lodging, that ſo their Evill Genius might not finde them unprepared. Avoide all miſeries as much as in you lies. Plus miſereſt ſaith Seneca, quàm neceſſe eſt, qui miſer eſt antequàm neceſſe eſt: Hee is miſerable more then needs who is miſerable before he needs. But if afflictions [Page] come never ſo thicke, and deprivation of the Sunnes light be one of them, embrace them with a ſmooth forehead, and a manly heart, it being a thing moſt vaine to repine at what Neceſſity commands. A Palmy mind the heavieſt waight of Fortune can never ſuppreſſe. Experience hath taught mee that to bee irreſolute is not to temper evill Fortune, but to tempt it. Seneca tels you, Sine morſa animi velle tranſire vitam, ignorare eſt rerum naturae[Page]alteram partem; To ſeeke to end this life without taſting any griefe, is to be willingly ignorant of the one halfe of Nature. Wee will now deſcend to the Concluſion of the teſtimony.

Moderate in his Affections.

I Have in the former part of this diſcourſe given ſome generall rules for the moderating of paſſions, and I will now curſorily touch ſome of them in particular.

[Page]To lay before you the uglineſſe of wrath I need not,Anger. you having the ſtrongeſt habit of Patience, that I thinke any man of your yeeres ever yet acquired. The ſureſt helpe againſt that furious paſſion, is ſlowly to apprehend all occaſiōs that may incite it, &, being once apprehended, to endevour the removing them out of the imaginatiō: for it is the Cholerick humor that having firſt vitiated the Phanſie, ſtirres up this paſſion, which being once kindled, by a [Page] kinde of ſympathy enflames more the materiall humour, and that being once throughly fired, ſtrengthneth, and encreaſeth the paſſion. Let not your Anger precede your judgement, nor afford it leiſure; for it quickly becomes maſter of the Place. In the beginning it is ſoone pacified, as greene wounds are eaſily cured. But if unfortunately you fall into an act of choller, repaire it againe with one of ſweetneſſe towards the party offended.

[Page]Your Lordſhips nature is ſo little addicted to Mirth, that it were a ſinne to preſcribe limits to your joy. Notwithſtanding, if you have a deſire to bee merry within compaſſe, it is but going into Spaine, where you may buy Rules to laugh by.

I rather feare your erring in the ſad extreame, to which I can not deviſe what ſhould move you. You have as loving a mother as ever man had, in whom are all the vertues required in a Woman, [Page] and with theſe the rationall abilities of a man. To double this bleſſing you have a ſiſter, in whom who ſhould have the greateſt intereſt a man would think Nature, and Vertue ſhould be at ſtrife, both of them having equally and infinitely obliged her, in whoſe due praiſes even they agree who in all things elſe are oppoſite. But you will ſay; Fortune may take all theſe from me. It is moſt true, ſhe may; but the memorie of their vertues ſhee can [Page] not deprive you of. It were more then folly in you to envy Death his due Triumph over Creatures, of whoſe life 70. is the ordinarie period, and 120. the utmoſt, who know the Worlds faireſt body, the lovely Frame of Heaven in it ſelfe incorruptible, and in his courſe obſerv'd ſo many thouſand yeeres immutable, to bee ſubject to deſtruction, and that all his glorious tapours ſhall looſe that light with which they now glad the Movers [Page] in this inferiour Globe. This Fatall Law is not new, being almoſt as ancient as the World; the penalty whereof only two have eſcaped of all that ever yet breathed this aire. You will yet object, that God may deny you Children, the rejoycing fruits of Matrimony. Suppoſe it to be ſo; Will you therfore be diſpleaſed with his good pleaſure? It may be he does this for your good, foreſeeing that they would prove ſo many corroding [Page] Cankers in your heart. For ought you know, he may detaine from you, not the comforts of your life, but ſo many haſteners of your Death. Perhaps hee with-holds from you a Traitour, a Murderer, a Whore, a Blaſphemer. All this is but to arme you againſt the want of theſe reputed bleſſings (they being ſuch, indeed, to the greater part of men) for I truſt in God hee will beſtow on you many children, and ſuch as ſhall be ſo many [Page] Cordials to your heart, ſo many honours to their Nation, and ſo many ornaments to the Age they live in. I ſhould in vaine arme your generous mind, againſt the deprivation of the ſenſeleſſe things you poſſeſſe, as Iewels, Gold, Silver, and the reſt. The Ariſtotelians (diſdaining that one, and the ſame word ſhould expreſſe their love to Men, and Riches) ſtiled their affection to the former, Amor, to the latter, Amatio. The reaſon [Page] urging them thereunto was, that they were poſſeſſed with an opinion, a Man did baſely, and fooliſhly to doate on that which could not reaffect him. An Italian Author therefore very properly gives Gold the Epithet of Amato non riamando; Beloved not reaffecting.

Your courſe of Life.

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I Have much, and long importuned your Lordſhip with the opinions of a weake judgement; I will therfore onely touch three points which are very materiall. The firſt is your Courſe of Life; The ſecond, your Diſcourſe; The third, your Studies. The firſt is of great conſequence if you well conſider it. Your Lordſhip knowes I have heretofore over-vehemently [Page] perſwaded you to affect the life of a ſtatiſt, by which courſe you might advance your Eſtate, and attaine to a higher degree of Honour. I now moſt ſubmiſſively, and earneſtly beſeech you to commit this propoſition to your riper conſideration, and except you finde yourſelfe impregnable againſt the hazards that attend it, reſolve not on it, but fetter even your very thoughts from the Court, ſo many inconveniences being incident [Page] to that Calling. If you be not advanced to places of Eminency, and that you ſee men in al things ſhort of you preferred before you, from hence will ſpring a repining and a diſturbance of your ſoules peace. Grave eſt a deterioribus honore anteiri! It is odious to a free ſpirit to be outſtripped in Honor by one leſſe deſerving then himſelfe. Are you not ſatisfied with your preſent poſſeſſions? Beware in ſeeking for more, you conſume not what you have, or [Page] that you looſe it not by falling under the Plot of ſome Potent Enemy. Inimicitiae potentum graves ſunt, ſaith Seneca, The Enmities of great men are vehement, he maketh no mention of their love. You can not there live without entring into ſome Faction or other, which is an adventure for a yonger brother, not for a man of your certainty, and Poſſibilities. But admit you raiſe your ſelfe to the degree of Honour, and proportion of Fortune you aime [Page] at. Thinke you the Maw of Ravenous ambition will bee filled with that? Hee that is led by her, nothing can ſtay his adventures. Heaven it ſelfe could not give her contentment, from whence ſhe was throwne down. Excellently ſingular, Seneca, Cum omnia quae exceſſerunt modum noceant, periculoſiſsima foelicitatis intemperantia. Since all things exceeding meaſure hurt, the intemperancy of Felicity, muſt needs bee moſt dangerous. Hannibal argued [Page] Marius Attillius of weakeneſſe, in that he was not able to ſet a gage to his proſperitie. But make a ſuppoſition you have your hearts deſire, (it being a thing poſſible though difficult) and that you have hold of the higheſt round ſave one in Fortunes Eſcalade, You are never ſure of holding faſt, and ever in danger of a ſhamefull fall. Now imagine you were ſecured from falling, yet would Pride, and Diſdaine, two ſtirring humours, ſo puffe [Page] you up, that you would forget from whence you came, and whither you are going. Seeing al things waiting your will, the thought of what to enjoy firſt would afflict you, as what firſt to weare, what firſt to taſte, what Muſicke firſt to heare, what converſation firſt to make choiſe of, which Miſtris firſt to dally with, and other delights, which proſperity envites to. You would not bee much unlike to thoſe ſoules Bellarmine maketh mention of in his tract of [Page] Purgatory, which wander up, and downe in a faire, ſpacious, ſweet ſented Meadow, and are with a dilation of Beatitude, & an overfilling joy tormēted. Are you ambitious of your Princes favour? Do him acceptable ſervice in your coū try, and you ſhall ſurely obtaine it. But you will anſwer, I would have frō him a ſuperlative Grace above all other men, & bee made the cabinet of his moſt ſecret thoughts. This were, indeed, the moſt ready way to procure the envy [Page] of your fellow Peeres, and to incurre the ſuſpition of your Prince. For the love of Heaven baniſh all ſuch thoughts out of your boſome. Let it be your Meditation, how to attaine to the perfection of a devout life; So ſhall you become the favorite of a Deity. Being once in Gods favour, you can not (except you will) fall from it, he being yeſterday, today, and the ſame for ever. You know how to pleaſe him, hee having revealed his will in his [Page] Word. The diſpoſitions of Princes (as it is fit) remaine undiſcovered, and their intentions incommunicable. Of all Kingdomes I eſteeme this Iland wherein wee live, moſt happy, which ſince ſhee endured the file, never bad above two or three Princes juſtly liable to the deteſted brand of Tyrannie. But if you needes will follow the Court, ſquare your ſelfe by this Rule. What ever you do well, and laudably, aſcribe ſome way to the wiſdome [Page] of your Soveraigne; for they are gods on Earth, and (in Emulation of the Heavenlie God) will have us acknowledge the beſt of our actions to have their ground from them, leaving the worſer to our owne Patronage. Our imperfections are baſtards, which they will force us to father, but what ever is in us legitimate, and good, they themſelves owne, as derived from their tranſcendent Vertue. Tacitus [Page] ſaith of Antony, that he was, Nimius commemorandis quae meruiſſet; Vaine in repeating his owne Deeds. Germanicus did not ſo, who being Lord of a great Victory in Germany, erected in the fortunate place of his ſo good ſucceſſe, a Mountaine compoſed of Armes, in manner of a Tropheie, which hee Dedicated to Mars, Iove, and Auguſtus, in the inſcription attributing the Conqueſt to the Care, and Armie of Tiberius, [Page] not making the leaſt mention of himſelfe. Metu invidiae, an ratus conſcientiam facti ſatis eſſe. Whether he did this as fearingenvy, or that hee eſteemed the teſtimony of his owne conſcience glorie enough I know not, ſaith the ſame Author. On the contrary Silius, having for ſeven yeeres together governed a mighty Army in Germany, vanted that hee alone had ſo many yeeres maintained, and kept his Army in obedience, and order; [Page] whereas if Tiberius had himſelfe come to his Legions, hee would by ſeeking to introduce innovation of Diſcipline, have deſtroyed, and disbanded the whole Armie: Deſtrui Fortunam ſuam Caeſar, imparemque tanto merito rebatur: By this Caeſar thought, ſaith Tacitus, his Fortune to receave an Eclipſe, and that his vallue was not deemed anſwerable to ſo great a merit. Forthwith therefore he ſuborned falſe witneſſes againſt Silius, and welcommed [Page] all ſuch as would accuſe him, which Silius perceiving layed violēt hands on himſelf, chooſing rather to fall under his owne Cruelty, then ſtand to the Mercy of a Tyrant. Out of theſe examples you may gather this inſtruction. That it is as ſafe to transferre your own deſerts upon your Prince, as it is hazardous to detract from him, or vain-gloriouſly to aſſume the praiſe of things well done to your ſelfe.

This I warne you, in caſe your Deſtinie, not [Page] your Reaſon hurries you to the Court. But (according to my former humble ſolicitatiō) I would wiſh you to ſettle your ſelfe to a coū try life. Being there looke aſwell to the huſbanding of your Time, as your Living. Recreate, but weary not yourſelfe with Games, and Sports, making of Paſtime a Labour. Above all beware Hunting bewitch you not. The Medes, the Perſians, the Macedonians, the Parthians, and other [Page] Barbarous Nations were beſotted with it, but wee never read the renowned Romans (of all Civill vertues the true patternes) ever had it in eſteeme. Saluſt debaſeth it ſo farre as to number it amongſt the ſervile occupations, and Tiberius noted with infamy the commander of a Legion, for that he had ſent forth a few Souldiers to the chaſe. Pompey I can not denie when he was in Affrica, followed this ſport for ſome few daies, and therfore Plutarch pleaſantly [Page] ſaith, that the very beaſts of Affrica, felt the felicity, and power of the Romans. But I wil make it good, that neither any of the Nobility before that people became ſubject to one head, nor (after the loſſe of the Roman Liberty) any of the Emperours delighted in it. Onely we finde that the wiſeſt of them, Auguſtus, uſed now and then to fiſh with an Angle, a ſport which no way hindereth the operations of mans Nobler part. And (like [Page] a Foole quickly to ſhoote my owne bolt) I doe not conceive how Wiſedome can deſcend ſo low as to prate all day to a Dog. Yet wee will allowe you this pleaſure, if you will followe it as Pliny the ſecond did, who in one of his Epiſtles affirmes that he never went to the Chaſe, Sine pugillaribus, without his Table-Bookes. But my ſcope is not utterly to avert your minde from Hunting, I onely perſwading a [Page] moderation, not a relinquiſhment. Your double Study of Men, and Bookes will take up ſome time.

Your Application, and Diſcourſe.

THe Former is moſt requiſite, and [Page] yet moſt difficult, as being not every mans ſtudy. Spare no travaile to ſearch throughly the Diſpoſitions of thoſe to whom your buſineſſe Commands your often repaire; elſe you will bee a yeere in effecting that which two daies this way beſtowed might have finiſh'd. What will not the Application of a man, and the participation of his purſe bring to paſſe? The moſt Politick, and reſerved of all your Nightcaps, hath commonly ſome [Page] one humour remarqueable above the reſt, by which you may take him at your pleaſure. One is deaffe to all motions that his wife makes not. Another maketh a Factor of his Secretary, a third of his Dore-keeper, &c. I have knowne a great, and competently wiſeman, who would much reſpect any man that was good to his Foole. The moſt curious pates of us all have imperfections which lay us open to bee practiz'd on by farre weaker wits. [Page] Inſinuate your ſelfe with a winning carriage into the good affections of all men. Humillity in your geſture, and ſpeach will gaine you friends, which confirme yours with ſuch curteſies as occaſion permitteth you to performe. In the choiſe of your friends bee not onely curious but painfull; for deſerving Spirits are not obvious, but retired, and therefore require your diligent ſearch, of which they are moſt worthy. There are [Page] ſome Converſations good for nothing but Recreation, others are decent, as to viſit our acquaintance, others profitable, as that of Merchants; others truly happy and delightfull, as to frequent the company of Schollers, and vertuous men. This is the Vine planted amongſt the Olives. Abhorre Pride, other wiſe all men will loathe you. Out upon thoſe Imperia Manliana, odious alike to God and M [...]n. That of Zeno, to his proud [Page] Diſciple, is moſt true, and appoſitive. Not, ſaith he, if you bee great, therefore you ſhall bee good, but if you bee good, great. If your neglect, or indiſcretion procure you an Enemy, and that he bee in himſelfe worthy, ſeeke by all honorable meanes to recōcile him: but (if he be without Lure) having one foe, foreſee diligently that you have not two.

Your Diſcourſe.

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YOur Diſcourſe, ſaith one, ſhould rather delight to judge it ſelfe, then ſhew it ſelfe. In matters of Diſpute, apparel your Arguments in modeſty; for ſo, finding your ſelfe in an errour, you may make an honorable retreate. Bold, and peremptory poſitions, being true, offend the oppoſer, and being falſe, ſhame the propunder. Wrangle not; Sic prob [...] is a troubleſome, [Page] importunate fellowe, ſpued out of all ſocieties that underſtand the World. When you cite an Author, be not too preciſe in quoting the Chapter, or Page, neither importunatly urge another to it; for in ſo doing, you ſhall robbe others of their owne, it being Proprium quarto modo, to the Canvaſers in Schooles, who will take it very hainouſly that you ſhould uſurpe their Profeſſion. There was not long ſince a diſputation betweene a [Page] meare Scholler, and a knowing Gentleman, who ſtrengthened his Argument with the authority of Plato ▪ The Scholler demanded in what Booke of Plato hee had read it, and in what page; to which the other replyed, that hee could not well call to mind either the one, or the other, alledging the length of time for an excuſe. Whereupon the Scholler with a gaping laugh, and a great Oath, concluded, it was not [Page] at al in the Philoſopher, daring the other to produce Plato, and to ſhew him the paſſage. To this the Gentleman thus anſwered; Verilie I have left both that, and all my other Bookes at home for want of ſuch an Aſſe as you to carry them after me. In jeſting, and witty talke beare a part but remember that the Lattines cal them Sales quaſi Condimenta, implying that wee ſhould uſe them as Salt, and Spices to ſeaſon our diſcourſe, not to make them the ſubject of it. [Page] The Moraliſts affirme wee may bee Facetoſi, non acetoſi, witty, but not biting, or injurious to the Company. However, if you mixe not your mirth with theirs, yet marre not the Harmony with your ſevere cenſuring of it in word, or looke. Bethincke your ſelfe that the latter dayes are come upon us, which, ſhould they not bee ſhortned, would damne all fleſh. In the Prophets time, the moſt righteous ſinned ſeven times a day; and it is well if many of [Page] us can eſcape with fourteene. Man, as ſaith Scaliger, was created Animal ſociale, A ſociable creature, and therfore ought to conforme himſelfe to the Perfections of his Neighbour, and yeeld to his infirmities. Fooles, and Flat-witted fellowes you have reaſon to beare with, becauſe their Companie is profitable, and will ſave you the entertainment of a Ieſter. Bee not too Auſtere, there being a Chriſtian liberty which you may ſafely [Page] ſhare in. Marry as all rules ſuffer an exception, ſo doth this. If any mans ſpeach ſhall at the remoteſt diſtance point at Blaſphemy, let your face preſently put on a diſlike, and if a ſecond time hee burnes your eares with that unholy fire, avoide his Company. Now a dayes our wits thinke themſelves ſtreightned, and cooped up, if their Talke bee barred Blaſphemy, and Bawdery. A Gentleman of this Land (in all other things not onely deſerſerving [Page] applauſe, but admiration) eſcaped not altogether this Peſtilent contagion. Being earneſtly rebuked by an intimate friend for his ſlighting, and vaine expoſition of the Scriptures, hee acknowledged the fault, promiſing to leave it by degrees, and therefore vow'd hee would henceforth onely make bold with the Apocrypha, and the ſinging Pſalmes. Laertius ſayes that Pythagoras deſcended to Hell, and ſaw there the ſoule of Homer [Page] hanging on a tree, Vipers, and Snakes twinning about it, as a due chaſtizement for his blaſphemy againſt the Gods. How carefull therefore ſhould wee Chriſtians bee, leaſt wee treſpaſſe this way, who have to doe with a Serpent that ſtings the Conſcience, and ſpits a fire everlaſting? Next to this crime in deteſtation is obſcene language, ſo hot, and fowle, that I wonder it furres or fires not the mouthes that utter it. And the [Page] Audience trebles the offence, when it is ſpoken before younglings; for of all Creatures, Man is moſt prone to imitation, and amongſt all mans Ages, Childhood. Never ſo good a witt unhallowed, hath a double ſting; it offends God, and ſcandalizeth Man. At your meate never ſo much as name Death, Coffins, or other ſuch mortifying ſtuffe; for you may chance to have ſuch mortall Gueſts, that the feare you ſtrike into their ſoules may [Page] quite take away their ſtomakes. In truth ſad Stories are neither for the bed, nor the bord. Of all things bee wary that publikely you buſy not your ſelfe with Myſteries of State, for though Guicciardine juſtly maintaineth that the actions of Princes are ſubject to the opinions of men, their ſtate, and majeſty not impaired; yet it is a dangerous Theame for ſuch men to handle, whoſe Fortunes are examined more then their faultes.

Your Studies.

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TOuching your Studies; allot them three or foure houres in a daie; and not more, and content your ſelfe to read multum, non multa. A few excelling Authors well digeſted, are able to compoſe an able judgement, and a vertuous mind. Reguard not the number of Bookes but their eſtimation. Give your ſelfe chiefly to [Page] Hiſtory, in which you ſhall finde Morality here, and there inſerted and interlaced like a curious worke of Ennamell in Gold. In the commendations of this Study, I will onely cite the words of incomparable Livy, to whom Rome owes more for her Fame, then to Aeneas, or Romulus for her Originall. For this is that ſo good, and profitable in Hiſtory, ſaith he, when a man may ſee, and behold as in a Conſpicuous Monument, and light ſome memoriall, the[Page]lively examples of all ſorts ſet up in open view for his inſtruction, whereout he may chooſe for himſelfe, and his Country what to follow, as alſo learne how to eſchewe a fowle enterpriſe, and avoid a ſhamefull end. Begin with the Story of your owne Country before you goe to forreine, that in caſe you travaile, you may make a happy exchange of Hiſtoricall obſervations. But dwell not there, that being too confined a knowledge. The Romane will deſervedly claime [Page] your next view, wherein you ſhall meete with deedes father'd upon men, which the Gods they worſhip'd, might without diſparagement have owned. The order you muſt obſerve in reading it I will as briefly as I can ſet downe.

The Order to bee obſerved in reading the Roman Story.

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TItus Livius, the greateſt of all Roman Hiſtorians, begins at the foundation of Rome, and continues it to Auguſtus Caeſar; but halfe Livy is loſt, and therefore where he is wanting, others may bee read. Where he is full hee is enough; unleſſe you would ſee Dyoniſius Halycarnaſſaeus, in the [Page] firſt times of Rome to compare him with Livy. His Hiſtorie ends about the diſſenſion betweene the Senat, and the People in Appius Claudius his time. There are alſo the five Bookes of Polybius from the firſt Punick warre to the deſcent of Hannibal into Italy. But that alſo is in Livy, and a great part of it tranſcribed out of the excellent Polybius. But there where Livy is wanting (as namly in thoſe times which are moſt neceſſary to knowe) as the [Page] actions of Silla, Lucullus & Pompey in the Mithridaticke war, thogether with the Civill warre of Marius, and Sylla, read Appianus who is in Greeke, and Latine in a thin folio. Hee excepted, I could never reade any Hiſtory that did fully relate the bloody paſſages of Sylla; his Dictatorſhippe, his Reſignation; his Death and Funerall. Plutarch I confeſſe lightly toucheth them in the life of Sylla. This brings you to the time of Catilines Conſpiracie, for [Page] which you need no other then Saluſt. After that Caeſars Commentaries will clearely ſhew you the Growth of Caeſar, in the North, and the whole diſſention betweene him, and Pompey the great. Then Dion Caſsius doth at large relate the reſt of Caeſars Honours, his Death, and what followed in that troubleſome time of the Triumviri. This is the moſt compleat, and largeſt Hiſtorie of thoſe times. Then (beſides Tacitus, and [Page] Suetonius) you may reade Xiphilinus a little booke, an abreviation of Dion of Nice, which is loſt. He ſpeakes of two and twenty Emperours as low as to the reigne of Alexander Severus, under whom hee lived. Then Herodian, a ſhort, but pithy Hiſtorian goes to the time of Gordianus Caeſar, ſpeaking of twelve Emperours, and hee begins at the death of Marcus Aurelius. Then Ammianus Marcellinus ſpeaketh at large of five Emperours, of which Iulian [Page] the Apoſtate is one, though his Hiſtorie doth not immediatlie followe. So that for the Series of the Storie, I adviſe you (omitting Dioniſius Halicarnaſſaeus, Polybius, Suetonius, Plutarch, and Tacitus) to reade Livy, Appianus, Saluſt, Caeſars Commentaries, Dion Caſsius, Xiphilinus, Herodian, and Ammianus Marcellinus. To theſe you may adde the peruſall of the two famous moderne Hiſtories Guicciardine, and Commines, equall even to the [Page] beſt of the Ancients. The deeds of Scanderbeg, of the Turkes, and Barbarians I hold fitter to be ſung then Storied. Heere I would alſo give you my judgement of the Greeke Storie, but that it would be fruitleſſe for mee to inſiſt longer upon this ſubject, by reaſon that I ſhall ſhortly write you a peculiar. Tract of Hiſtorie, and Dedicate that to your Lordſhips Name, as I have already my ſelfe to your ſervice. [Page] I am once more returned to my firſt Miſtreſſe, my Booke, to whom my future Conſtancy ſhall make ſatisfaction for my paſſed diſloyalty. The Night, which I formerly conſumed in Riot, I now divide betwixt Sleepe, and Cogitation; nor doe I ſhut my Bookes out of Bed, my moſt inward Friends. I make faſt my Dore upon the Vulgar, and encompaſs'd with ſo many Learned, and Bleſſed Soules, it [Page] ſeemes to mee I ſit in the lappe of Eternity. I exclude Luſt, Ambition, and others like, of whom Sloath is the Parent, and unexperience the Nurſe. Images and Grandies I behold in their proper places, a farre off, and pitty thoſe Great ones that know not this great Happineſſe.

It now onely reſteth that in all ſubmiſſion and reverence I begge your Lordſhips Pardon for with-holding [Page] you from better imploying your time with theſe feeble, but affectionate Lines, to the writing whereof, two Motives have wonne mee. The firſt is my Zeale to your Good, I having a ſtrong Deſire that you ſhould bee of your truly Great Houſe (though not in Fortune, or Fame) in Vertue the greateſt, and in the Celeſtiall Kingdome, have a Seate above them. And give me leave to tell you, Deareſt Sir, that this is [Page] no hard thing for you to Compaſſe, it being onely the adding of Endeavour to your Diſpoſition, which of it ſelfe leadeth to goodneſſe. In this you have no ſmall advantage of other great ones, it being (if the Authoritie of Seneca will ſerve) a maine requiſite of Nobility. Quis nobilis? a Natura ad virtutem bene compoſitus: Who is Noble? Hee whoſe Nature invites him to Vertue. My ſecond, & leſſe principall Motive is a feare, not of Death, but that [Page] paradventure I might unfortunatly die, without leaving you a Teſtimony of my Gratitude for all thoſe Graces, and Favours which it hath beene your Lordſhips good pleaſure to deigne me your unworthy ſervant. My owne indiſpoſition of body, and the dayly ſight of theſe Turve fires, miniſter occaſion to mee of Contemplating the howrely conſuming of the Earth, whereof I am made. Quaelibet res dum in ſua reſolvitur [Page]Principia, tunc apparet qualis revera ſit, & quidnam ſub illa ſpecie latebat: Every thing being reſolved into his firſt Principles, doth then appeare what, indeed, it is, and diſcovereth what lurked under that ſhape. It is no otherwiſe: I everie day burne as good earth as mine owne, and, if heere I die, it is likely that this, or the next Generation will make fires of mee. But Civillity calles upon mee to make an end. I therefore once more humbly implore [Page] your Lordſhips forgiveneſſe for detaining you from your more ſerious affaires, with this long Diſcourſe, which hath paſſed the bounds I firſt ſet it downe. If I have inſerted any thing pleaſing, or good, imagine I have done like an ugly Painter, who hath by chance made a Beautifull Peece. What ere it bee, you are the Maſter of it, to whom it ſtandes, [Page] or falles, as doth

Your Lordſhips moſt humble, loyall Servant Antony Stafford.

Errata.

[Page]

PAge 30. line 5. read onely but. p. 48. l. 9. fortake r. take. p. 59. l. 19. r. blend with it. p. 97. l. 1. reade Marcus. p. 125. l. 3. r▪ Twining.

Information about this book

Title statement

The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent.

Stafford, Anthony.

Edition statement

1634

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68769

ID [STC]

STC 23124.5

ID [STC]

ESTC S117800

ID [EEBO-CITATION]

99853010

ID [PROQUEST]

99853010

ID [VID]

18368

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A68769)

Transcribed from: (Early English Books Online ; image set 18368)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1009:11, 1842:5)

Source

— The guide of honour, or the ballance wherin she may weigh her actions A discourse written (by way of humble advise) by the author then residing in forreigne parts, to a truely noble lord of England his most honour'd friend. Worthy the perusall of all who are gently or nobly borne, whom it instructeth how to carry themselves in both fortunes with applause and security. / By Antony Stafford, Gent., Stafford, Anthony..

Extent

[16], 146, [2] p.

By T[homas] C[otes] for S. Cartwright, dwelling at the Bible in Duck-lane,. Printed at London :: 1634.. (Printer's name from STC.) (With a final errata leaf.) (A variant of the edition with T. Slater as publisher in imprint.) (Identified as STC 23124 on reel 1009.) (Reproduction of the original in the University of Illinois (Urbana-Champaign Campus). Library.)

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