ALL Officers and Councellors of Princes have a prescribed Autho­ritie by Patent, by Custome or by oath, the Secretary onely ex­cepted, but to the Secretary out of a Confidence and singular af­fection there is a libertie to nego­tiate at discretion at home and abroad with friends and enemies in all matters of speech and intelligence.

[Page 2] All Servants of Princes deale upon strong and warie authoritie and warrant in disbursements as Treasurers, in conference with enemies as Generall, in Commissions in executing Offices by Patent & instructions, & so in what­soever else, only a Secretary hath noe warrant or Com­mission, noe not in matters of his own greatest particulars, but the vertue and word of his Soveraigne.

For such is the multiplicitie of actions, and variable motions and intents of Forraigne Princes, and their dayly practises, and in so many parts and places, as Secretarie's can never have any Commission, so long and universall as to secure them.

So as a Secretary must either conceive the very thought of a King, which is onely proper to GOD; or a King must exercise the painfull Office of a Secretary, which is contrary to Majestie, and libertie, or else a Prince must make choice of such a servant of such a Prince, as the Princes assurance must be his confidence in the Secretary, and the Secretarie's life his trust in the Prince.

To deale now with a Prince tanquam infirmum futurum, cannot be a rule for a Secretary, for all that he hath to trust to is quite contrary, which is that his Prince will be semper idem.

All strange Princes hate Secretarie's, all Aspirers, and all Conspirers, because they either kill those monsters in their Cradles or else tract them out where no man else can discerne the print of their footing.

Further more this is manifest that all men of warre do malign them except they will be at their desires.

Their fellow Councellors envy them because they have most easie and free accesse to Princes, and where­soever a Prince hath cause to delay or deny to search [Page 3] or punish, none so soone beare so much burthen.

Kings are advised to observe these things in a Secre­tary.

First that he be created by himself and of his owne raising.

Secondly that he match not in a factious fa­milie.

And lastly that he have reasonable capacitie, and con­venient abilitie.

On the other side the place of a Secretary is dreadfull, if he serve not a constant Prince, for he that liveth by trust ought to serve truly, so he that lives at mercy ought to be carefull in the choice of his Master that he be just & de bona Natura.

If Princes be not confident on those, whom they have made choice of, they shall ill trust the work of a strange hand, and if the rule hath failed in some of those that have sinned in ingratitude to those Princes, it is in those of the highest order, Ero similis Altis­simo.

But for those of private qualitie who have no other consistance nor can ever look for equall blessednesse, there the jealousie of a Prince hath never beheld suspect but meere contempt.

As long as any matter of what weight soever is handled onely between the Prince and the Secretary: Those Councells are compared to the mutuall affections of two lovers, undiscovered to their friends.

When it commeth to be disputed in Councel, it is like the conference of Parents and solemnization of Mar­riage, the first matter, the second Order, and indeed the one the act, the other the Publication.

If there be then a Secretary whose State can witnesse [Page 4] that he covereth not for profit, and if his carefull life, and death shall record it, that love is his Object, if he deale lesse with other mens suites, whereby Secretarie's gaine, then ever any did, if he preferr his Majestie, and despise his own.

If such an one should finde that his hope could not war­rant him, no not against the Slanders of those wicked ones, whom he must use onely, then surely that Secre­tary must resolve that the first day of his entrie is the first day of his miserie, for if he be not worthy of trust, he is lesse worthy of life; and a suspicion of a Secretary is both a tryall and Condemnation and a Iudgment.

I Am very sorry, that I find in my self, that I am neither able to satisfie your Lordships request, nor my owne de­sires; and yet your selfe perchance will better accept my doings, then I shall my selfe allow them. Your Lorship, would have me (by your Letters) give you advice, for your affaires and service there. It commeth of your two much good opinion of me, that your Lordship thinkes me able thereunto, which surely I am not: and though my desire be to do this, as you would; yet cannot I satisfie my selfe, as I would; and if I should spend any words to declare my owne unabilitie, your Lordship would not like them; and to enterprise to do that which I know not, [Page 6] I am not therein like my selfe. Yet, notwithstan­ding, I had rather please your Lordship with my folly; then alltogether my selfe with si­lence; if I write foolishly, or unseasonably, the lack is mine, but the occasion of my fault is your Lordships. I heard so good report of your doings, the best is, I can give you, to go forward, and countenance your owne ex­ample; and the next advice thereunto is, that when you see one day comming, to amend the day past; my meaning is, to have you in all your action do, as all other naturall things do, and most plainely. Things growing which dayly from time to time do Increase, whose example, if a man would follow; he should as his body groweth in age, so see his witt with knowledge, his conditions with vertues should amend; and, as we do live, we grow towards death, by moments of time, so should we grow towards heaven, by multiplying of vertues, and good gifts. You see, I am at the first step in Divinity; and so might I seeme to many other of your Estate, to be of small dis­cretion to fall in Preaching to him, that must be occupied in Musters, with looking to fortifi­cations, [Page 7] and such like worldlie affaires. But my Lord, I know to whom I write, to him, which considereth between things worldly, and hea­venly, to him, that knoweth the feare of God, is the beginning of wisdome; and therewith I end.

Now, to your Externall care; where cer­tainely, God is served, and pleased with them, that accomplish the same to their powers; and, if wisdome lacke, they may aske it of him, who hath the treasure of Wisdome and Good­nesse. Your Lordship hath there a great charge of Government, I know, you think your selfe un­meet thereunto, especially, in knowledge; and surely to know that, amendeth your abilitie; for more hurt comes of mens securities, and presumption of wisdome, then in mistrust. It is a good thing, for you to be think your selfe, of some Noble man, whom you have either read or heard, whose doings have bin worthy of commendations, in such service as this.

And to make a Paterne, and example to your selfe, dayly in your doings, practising the imitation of him throughout all your life, and in this point, may you choose manie noble pro­perties [Page 8] of your owne naturall, good Father, to follow; whereunto, nature shall bend, and make you soonest inclinable. If you have heard of any Noble man famous in Justice; not being led by affection on the one side, or on the other; nor being strict, in severenesse of Law; it were good, to follow him. If also you have heard the same to be mercifull, to have had compassion of others in adversitie, and willing to end all causes with quietnesse and charitie; the example will be good. You may also propound to your selfe the example, to follow such a one, as hath liberalitie in expences without prodigalitie, remembring that the propertie of vertue is, to continue in well doing, and therefore to hold the meane is hard. As certainely in these or other like ver­tues, you shall see the fault on both sides so nigh standing to the vertues, that unlesse you keepe your selfe in your doings very upright, it is easy to erre on the one side or the other; as for ex­ample; in your expences if you keepe not a mea­sure in your giving, you shall faile on the one side; and shall lack to give▪ when most gladly you would give: on the other side, if you for­beare to give, where you may, and when you [Page 9] ought, then do you as the Scripture saith, heape up stones for your Grave. The like is in the vertue of Justice; wherein, it shall suffice to re­member of one Byas, that when he had given Judgment on one, wept himselfe; and being asked of the cause, he said, in weeping he sa­tisfied nature: in my sentence the Law: his pitie was naturall and hindred not Justice, his Justice was lawfull and not unnaturall. Thus, I might spend your Lordships time, in reading a long, and weary Letter, if I would continue in that Morall advertisement; I will therefore draw more to particulars of your charge, and as I guesse thereby, more aptly to satisfie your Lordships request. The foundation of your ser­vices there is your commission, and under seale of discharge, the force thereof is the end of your charge. wherefore, you shall do well; by frequent reading and consideration thereof, to understand it well, and keepe it in memory; for which purpose, it shall be expedient, to have some conference with some learned man in the Law for the behalfe in Law; and of some other discreet men, for the execution of the same. In like case this know as you see time con­venient, [Page 10] so may you performe the commande­ments.

But me thinkes you will say, I took upon me, the easiest parts of advertisement, that is, to do discreetly, but I shew you not how, but re­mitt you to others, and then will you thinke, that I do, as one that may bidd a sicke man be whole, be quitt, shake of your sicknesse but how to do, he teacheth not.

Forsooth my Lord, my excuse is too waies: first, I know not your Commission, and that you know is true; next, if I did know it, yet J have no such knowledge, (specially in Law) to in­forme you withall more particularly, then J do; but these J thinke contenteth you not, for you will (according to your old mirth) call this, a reason that commeth from Colli­weston, and therefore to keepe you occupied with scribling, J will follow on with a hotch­potch of sentences.

Jn your Commission, J think, manie things be committed to your discretion, which maketh the burthen greater, then if you had been ex­pressely commanded what to do. Therefore, must you needs consider, what is ment, by dis­cretion; [Page 11] which, as we terme it in our language; seemeth to be a knowledge, to discerne and judge one thing from another. And this part truly is properly pertaining to wisdome; for be­fore a man can discerne, he must know it, and he that will performe this part, must measure and judge of these things; and therefore before you shall conclude of anie thing of weight, you must discerne oft thereupon; and before you can do that, you must know the thing that is dis­cerned; and then for the election of these it is very profitable, to imagine a paire of Ballances, and in the one to lay reasons on the one side, and in the other to lay the contrary, and then judge which is the heaviest, I meane which Ballance hath the best reasons, nor the most

And touching your owne person, see things pertaining thereto, be meet for the place which you keepe; neither too negligent, nei­ther too curious; to the one of these perad­venture you are more subject then to the other, and therefore, you must regard your selfe the more.

Your household, must be Governed as it may be an example of vertue to others, and an [Page 12] ornament to your Office, let your Officers have good ancient Rules for order, and see they be not neglected; you must your selfe so with the same, as your servants may know you acquain­ted with their doings; and yet not seeme to strangers, to meddle therewith. If you have cause to blame your Officer, and have a mind to keepe him, do it secretly, that he may know his fault, but not be known to the servant, under­neath him: in any wise cause not idlenesse to re­maine among your people, let not your servants exceed in Apparell their degree, for the charge at length will be to your purse or estimation: let them understand, that you love them best who live best in order; them next, who live nearest order, and them nothing at all; which live farr from order; let them which do well in your house, feele both your love and re­ward.

At your table, let no matter of Princes affaires or Princes regiments, be disputed; nor of Reli­gion: for meate and drinke requireth meaner talke; to keepe men occupied of the Common talke of the Country, or other honest merry talkes. Lastly note, let Job serve in his degree, [Page 13] your Lordship can well enough, with a few questions, set men occupied in talke.

For your fare, (your Lordship must give me leave to be bold) I can very well like, that in respect of your degree, that your service be both in order, and service honourable: and in substance plenreous, and in art curious, but considering the pronesse of this age to excesse; J can best allow the first without the last: and in any wise whatsoever you shall like, do in other places, let not your Orders belonging to your Estate (especially in Common assemblies) at your table be neglected: and if your table be also plenteous, it is also serviceable for the poore: but the last, to have many devises of counter­feit meates, and also spiced, maketh wast in the household, gaineth little, giveth ill example to be followed, and is not wholsome to your guests, and in the end, serveth small to hospi­talitie.

Now for the usage of men there in those parts, as you find them at your comming, so as little as you may, seeke to alter their estate, (un­lesse you see some cause:) let it not appeare, you use any man, with singular affection, above the [Page 14] rest; and yet you may use (indeed) as you see cause, men either for wisdome, credit with res­pect of others envyes, not them whom you shall make choice of.

Jn your Consultations give every man leave to speake and beare with their lackes, so that you make choice of the best; do what you can, to make every one live according to his own estate: the Gentlemen to live of their owne without reproach, and if you see any young Gentlemen towards wasting, conferr with his friends, for the stay thereof: especially, if his be of any con­tinuance: likewise see, that poore men have their right, not for importunitie of clamour, but for pitie and truth.

Touching the Lawyers of the Countrie, esteeme them of learning, see they lack not too much honestie, but in no wise seeme to favour these Demy-Lawyers, except you see perfection of honestie, for in all Countries they have least kill, and do most harme.

Do what you can, to make the Gentlemen accord amongst themselves; and to extinguish old factions, either by some devise of marrying, or by redemption of titles of Lands, or such like [Page 15] incumbrances, which commonly be the seeds of discord. For termination of poore mens suites, remit them, (as much as you may) to indiffe­rent Arbitrators to end: do not intermeddle there­with your selfe: for so shall your labour be bot­tomelesse.

Whilst you be in that Countrie, (if you take anie servants) let them be Gentlemens sonnes, and if you may their heires, that by their educa­tion with you, they may know you and yours.

Set up artillerie, and neglect not the game of wrastling, let there be frequent games, as shoo­ting, running on horse and foote, and wrestling: in my Countrie have been used all waies for such purposes, and in this behalfe I meane, not to have you induce new devices in that Country, if they have other of their owne. But some might aske me this, is this the true use of Holy daies forsooth? touching that part of the day, where the Civill Magistrate hath power, I thinke it not much amisse, but for the time the Ecclesiasticall Mi­nister doth appoint to pray, and teach a Sermon, I thinke it not meet, to be put to this use. But therein I will not much dispute, for it belongeth to Divinitie, whereunto your Commission ex­tendeth [Page 16] not; for hereof the Bishops and others, have their charge.

Surelie my Lord, it would be time now to leave my scribling least I shall be like the s ingers, which are dainetie to begin, & know not when to leave: I thinke your Lordship shall be weary of rea­ding, wherefore J will leave with a few lines, like to my beginning

Your doings here have deserved praise, see you continue your distance: so farre of your acception here J meane, as J know. You were wont, and have professed unto me that is to serve uprightly and truly, and to do therein as you can, and then may you be bold of praise: and if you misse of that, yet, of no dishonour: for nothing indeed is honourable, but well doing; the weale of your Countrie (J meane the quietnesse of such, as you have authoritie to governe) is your marke, shoote thereat: guiding your purpose with the feare of God, and so shall you gaine the love of God, and Man. Jf you do some time (as you see cause) ad­vertise the Queenes Majestie of the good Estate of that Countrie, and of the Gentlemen there, (so it be by short Letters) referring (if you have anie long Declaration of things to your Letters) to [Page 17] the Privy Counsell: if any thing be to be misliked or tedious to be advertised, procure others also to write thereof, and in no wise write thereof alone: for you know fortunate things are well­come from anie man but how the contrary may come from you, you may doubt.

Jt is full time for me to end my follie, and your Lordship to end your labour, beseeching you, to make my will in satisfieing your request, answer the other lacke fault: and that J may be humbly remembred to my ladie, to whom J acknowledge much dutie, and am ashamed of my small deserving of her great goodnesse to me wards.