ΒΑΣΙΛΙΚΟΝ ΔΩΡΟΝ.  
OR HIS majesties instructions TO HIS DEAREST son, HENRY THE PRINCE.  
 crest with lion surrounded on both sides by unicorns 
IN DEIPENCE   
edinburgh Printed by Robert Walde-graue Printer to the Kings majesty. M. D.C.III.   

THE argument.  

SONNET.  
God gives not Kings the style of Gods in vain,  
For on his throne his sceptre do they sway:  
And as their subiects ought them to obey,  
So Kings should fear and serve their God again  
If then ye would enjoy a happy reign  
observe the statutes of your heavenly King,  
And from his Lawe, make all your laws to spring,  
Since his lieutenant here ye should remain  
Reward the just, be steadfast, true, and plain  
repress the proud, maintaining ay the right,  
walk always so, as ever in his sight,  
Who guards the godly, plaguing the profane  
And soye shall in princely virtues shine  
Resembling right your mighty King divine    

TO HENRY MY DEAREST son, AND NATVRALL SYCCESSOVR.  
WHOMEto can so rightly appertain this book of instructiones to a Prince in all the points of his calling, as well general, as a Christian towards God; as particular, as a King towards his people? Whome-to, I say, can it so justly appertain, as unto you my dearest son? Since J the author thereof as your natural Father, must be careful for your godly and virtuous education, as my eldest son, and the first fruits of Gods blessing towards me in my posterity: and as a King must timouslie provide for your training up in all the points of a Kings office; since ye are my natural and lawful successor therein: that being rightly informed heer-by, of the weight of your burden, ye may in time begin to consider, that being born to be a king, ye are rather born to onus, then honos: not excelling all your people so far in rank and honour, as in daily care and hazardous walking, for the dutiful administration of that great office, that God hath laid vpon your shoulders. Laying so a just symmetry and proportion, betwixt the height of your honourable place, and the heavy weight of your great charge: and consequently, in-ease of failing, which God forbid, of the sadness of your fall, according to the proportion of that height. J haue therfore for the greater ease to your memory, and that ye may at the first, cast up any parte that ye haue to do with, divided this treatise in three partes. The first teacheth you your duty towards God as a Christian: the next, your duty in your office as a king: and the third informeth you howe to behave yourself in indifferent things, which of themselves are neither right nor wrong, but according as they are rightly or wrong used; & yet will serve according to your behaviour therein, to augment or impair your famed and authority at the hands of your people receive and welcome this book then, as a faithful Praeceptour and counselor unto you: which, because my affairs will not permit me ever to be present with you, I ordain to be a resident faithful admonisher of you. And because the hour of death is uncertain to me, as unto all flesh, I leave it as my Testament & latterwill unto you. Charging you in the presence of God, and by the fatherly authority J haue over you, that ye keep it ever with you, as carefully, as Alexander did the Iliads of Homer. Ye will find it a just & impartial counsellor; neither flattering you in any 'vice, nor importuning you at vn-meete times. It will not come uncalled, neither speak vnspeered at: and yet conferring with it when ye are at quiet, ye shall say with Scipio, that ye are nunquam minùs folus, quàm cum solus. To conclude then, I charge you, as ever ye think to deserve my fatherly blessing, to follow and put in practise, as far as lieth in you, the precepts heer-after following. And if ye follow the contrare course, J take the great GOD to record, that this book shall one day be a witness betwixt me and you; and shall procure to be ratified in heaven, the curse that in that case here I give unto you. For I protest before that great God, I had rather not be a Father, and childless, then be a Father of wicked children. But hoping, yea even promising unto myself, that God, who in his great blessing sent you unto me; shall in the same blessing, as he hath given me a son; so make him a good and a godly son; not repenting him of his mercy shewed unto me: I end, with my earnest prayer to GOD, to work effectually into you, the fruits of that blessing, which here from my hart J bestow vpon you.  
Your loving Father I. R.   

To the Reader.  
CHaritable Reader, it is one of the golden sentences, which Christ our saviour uttered to his Apostles, 
luke. 12.  that there is nothing so covered, that shall not be revealed, neither so hide, that shall not be known: and whatsoever they haue spoken in darkness, should be heard in the light: and that which they had spoken in the ear in secret place, should be publiklie preached on the tops of the houses. And since he hath said it, most true must it be, since the author thereof is the fountain and very being of truth. which should move all godly and honest men, to be very wary in all their secretest actions, and what so-euer middesses they use for attaining to their most wished ends: least otherways howe avowable soever the mark be, where at they aim, the middesses being discovered to be shameful, whereby they climb; it may turn to the disgrace both of the good work itself, and of the author thereof: since the deepest of our secrets, can not be hide from that al-seeing eye, and penetrant light, piercing through the bowels of very darkness itself.  
But as this is generally true in the actions of all men, so is it more specially true in the affairs of Kings. For Kings being public persons, by reason of their office and authority, are as it were set( as it was said of old) vpon a public stage, in the sight of all the people; where all the beholders eyes are attentiuelie bent, to look and prie in the least circumstance of their secreatest drifts. Which should make Kings the more careful, not to harbour the secretest thought in their mind, but such as in the own time they shall not be ashamed openly to avouche: assuring themselves that time the mother of verity, will in the dew season bring her own daughter to perfection.  
The true practise heer-of, I haue as a King, oft found in my own person; though I thank God, never to my shane: having laid my count, ever to walk as in the eyes of the almighty, examining ever so the secretest of my dristes, before I gave them course, as howe they might some day bide the touchestone of a public trial. And amongst the rest of my secret actions, which haue( unlooked for of me) come to public knowledge, it hath so fared with my 〈◇〉, directed to my eldest son; which I wrote for exercise of my own ingyne, and instruction of him, who is appointed by God( I hope) to sit on my Throne after me. For the purpose and matter thereof being only fit for a King, as teaching him his office; and the person who me-for it was ordained, a Kings heir, whose secret counselor and faithful admonisher it must be; I thought it no ways convenient, nor comely, that either it should to all be proclaimed, which to one onely appertained( & specially being a messenger betwixt two so coniunct persons) or yet that the mould, whereupon he should frame his future behaviour, when he comes both unto the perfection of his yeares, and possession of his inheritance, should before the hand, be made common to the people, the subject of his future happy government. And therfore for the more secret, and close-keeping of them, I onely permitted seven of them to be printed, the printer being first sworn for secrecy: and these seven I dispersed amongst some of my trustiest seruands, to be keeped closely by them: least in-case by the iniquity, or wearing of time, any of them might haue been lost, yet some of them might haue remained after me, as witnesses to my son, both of the honest integrity of my hart, and of my fatherly affection and natural care towards him. But since contrary to my intention and expectation, as I haue already said, this book is now vented, and set forth to the public view of the world, and consequently, subject to every mans censure, as the current of his affection leads him; I am now forced, as well for resisting to the malice of the children of envy, who like wasps, sucks venom out of every wholesome herb; as for the satisfaction of the godly honest sort, in any thing that they may mistake therein; both to publish and spread the true copies thereof, for defacing of the false copies that are already spread, as I am informed: as likeways, by this preface, to clear such parts thereof, as in respect of the concised shortness of my style, may be mis-interpreted therein.  
To come then particularly to the matter of my book, there are two special great points, which( as I am informed) the malicious sort of men haue detracted therein; and some of the honest sort haue seemed a little to mistake: whereof the first and greatest is, that some sentences therein should seem to furnish grounds to men, to doubt of my sincerity in that Religion, which I haue ever constantly professed: the other is, that in some partes thereof, I should seem to nourish in my mind, a vindictive resolution against England, or at the least, some principals there, for the queen my mothers quarrel.  
The first calumny( most grievous indeed) is grounded vpon the sharp & bitter words, that therein are used in the description of the humours of Puritans, and rashe-headie preachers, that think it their honour to contend with Kings, & perturb whole kingdoms. The other point is onely grounded vpon the straite charge I give my son, not to hear, nor suffer any vnreuerent speeches or books against any of his parents or progenitors: wherein I do allege my own experience anent the queen my mother: affirming that I never found any, that were of perfit age the time of her reign here, so steadfastly true to me in al my troubles, as these that constantly kept their allegiance to her in her time. But if the charitable reader will advisedly consider, both the method and matter of my treatise, he will easily judge, what wrong I haue sustained by the carping at both. For my book, suppose very small, being divided in three several parts; the first part thereof onely treats of a Kings duty towards God in Religion: wherein I haue so clearly made profession of my Religion, calling it the Religion: wherein I was brought up, and ever made profession of, and wishing him ever to continue in the same, as the onely true form of Gods worship; that I would haue thought my sinceare plainness in that first part vpon that subject, should haue ditted the mouth of the most envious Momus, that ever hell did hatch, from barking at any other part of my book vpon that ground; except they would allege me to be contrary to myself, which in so small a volume, would smell of too great weakness, and sliprinesse of memory. And the second part of my book, teaches my son howe to use his office, in the administration of iustice, and politic government: the third onely containing a Kings outward behaviour in indifferent things; what aggreeance and conformity he ought to keep betwixt his outward behaviour in these things, and the virtuous qualities of his mind: & howe they should serve for trunshe-men, to interpret the inward disposition of the mind, to the eyes of them that cannot see farther within him, and therefore must onely judge of him by the outward appearance. So as if there were no more to be looked into, but the very method and order of the book, it will sufficient lye clear me of that first & greeuousest imputation, in the point of Religion: since in the first part, where Religion is onely treated of, I speak so plainly. And what in other parts I speak of puritans, it is onely of their moral faults, in that part where I speak of policy: declaring when they contemn the lawe and sovereign authority, what examplare punishment they deserve for the same. And now as to the matter itself where-vpon this skandale is taken, that I may sufficiciently satisfy all honest men, and by aiust apology raise-vp a brazen wall or bulwark against all the dairts of the envious, I will the more narrowly rype-vp the words, whereat they seem to be some-what stomached.  
First then, as to the name of puritans, I am not ignorant that the style thereof doth properly belong only to that vile sect amongst the Anabaptistes, called the family of love; because they think themselves onely pure, and in a manner, without sin, the onely true church, and only worthy to be participant of the Sacraments; and all the rest of the world to be but abomination in the sight of God. Of this special sect I principally mean, when I speak of puritans; diverse of them, as brown, Penrie, and others, having at sundry times come in Scotland, to sow their popple amongst us( and from my hart I wish, that they had left no schollers behind them, who by their fruits will in the own time be manifested) and partly, indeed, I give this style to such bransicke and heady preachers their disciples and followers, as refusing to be called of that sect, yet participates too much with their humours, in maintaining the above mentioned errors; not onely aggreeing with the general rule of all Anabaptistes, in the contempt of the civil Magistrate, and in leaning to their own dreams and revelations; but particularly with this sect, in accounting all men profane that swears not to all their fantasies; in making for every particular question of the policy of the church, as great commotion, as if the article of the Trinity were called in controversy; in making the scriptures to be ruled by their conscience, & not their conscience by the Scripture; and he that denies the leastiote of their grounds, sit tibi tanquam ethnicus & publicanus; not worthy to enjoy the benefit of breathing, much less to participate with them of the Sacraments: and before that any of their grounds be impugned, let King, people, lawe & all be tread under foot. such holy warres are to be preferred to an ungodly peace: no, in such cases, Christian princes are not onely to be resisted unto, but not to be prayed for. For prayer must come of Faith, and it is revealed to their consciences, that GOD will hear no prayer for such a Prince. judge then, Christian reader, if I wrong this sort of people, in giuing them the style of that sect, whose errors they imitate: and since they are contented to wear their livery, let them not be ashamed to borrow also their name. It is only of this kind of men, that in this book I writ so sharply; and whom I wish my son to punish, in-case they refuse to obey the lawe, and will not cease to stur-vp a rebellion. whom against I haue written the more bitterly, in respect of diuers famous libels, & imurious speeches spread by some of them, not onely dishonourably invective against all Christian princes, but even reproachful to our profession and religion, in respect they are come out under coullour thereof: and yet were never answered but by Papists, who generally meddle as well against them, as the religion itself; whereby the skandale was rather doubled, then taken away. But on the other part, I protest vpon mine honour, I mean it not generally of all preachers, or others, that likes better of the single form of policy in our church, then of the many ceremonies in the church of England; that are persuaded, that their Bishops smells of a papal supremacy, that the Surplise, the cornered cap, and such like, are the outward badges of popish errors. No, I am so far from being contentious in these things,( which for my own parte I ever esteemed as indifferent) as I do aequallie love and honour the learned and grave men of either of these opinions. It can noways become me to pronounce so lightly a sentence, in so old a controversy. We all( God be praised) do agree in the grounds, and the bitterness of men vpon such questions, doth but trouble the peace of the church; and gives advantage and entry to the Papists by our division. But towards them, I onely use this provision, that where the Lawe is otherways, they may content themselves soberly and quyetlie with their own opinions, not resisting to the authority, nor breaking the lawe of the country; neither above all, stirring any rebellion or schism: but possessing their souls in peace, let them press by patience, and well grounded reasons, either to persuade all the rest to like of their judgements; or where they see better grounds on the other part, not to be ashamed peaceably to incline thereunto, laying aside all praeoccupied opinions.  
And that this is the onely meaning of my book, and not any coldness or crack in Religion, that place doth plainly witness, where, after I haue spoken of the faults in our ecclesiastical estate, I exhort my son to be beneficial unto the good men of the ministry; praising God there, that there is presently a sufficient number of good men of them in this kingdom: and yet are they all known to be against the form of the Englishe church. Yea, so far I am in that place from admitting corruption in Religion, as I wish him in promoouing them, to use such caution, as may preserve their estate from creeping to corruption; ever using that form through the whole book, where ever I speak of bad preachours, terming them some of the ministers, and not ministers or ministry in general. And to conclude this point of Religion, what indifferency of Religion can Momus call that in me, where, speaking of my sons marriage( in-cace it pleased God before that time to cut the thread of my life) I plainly fore-warne him of the inconvenients that were like to ensue, in-case he should mary any that be of a different profession in Religion from him: notwithstanding that the number of Princes professing our Religion be so small, as it is hard to for-see, howe he can be that way, meetlie matched according to his rank.  
And as for the other point, that by some parts in this book, it should appear, that I do nourish in my mind, a vindictive resolution against England, or some principals there; it is surely more then wonderful unto me, vpon what grounds they can haue gathered such conclusions. For as vpon the one part, I neither by name nor description point out England in that part of my discourse; so vpon the other, I plainly bewray my meaning to be of Scottish-men, where I conclude that purpose in these terms: that the love I bear to my son, hath moved me to be so plain in this argument: for so that I discharge my conscience to him in uttering the verity, I care not what any traitor or treason-allower do think of it. And English-men could not thereby be meant, since they could be no traitors, where they ought no allegiance. I am not ignorant of a wise and princely apothegm, which the same queen of England uttered about the time of her own coronation. But the drift of that discourse doth fully clear my intention, being onely grounded vpon that precept to my son, that he should not permit any vnreuerent detracting of his predecessors; bringing in that purpose of my mother only for an example of my experience anent Scottish-men, without using any persuasion to him of reuenge. For a Kings giuing of any fault the dew style, infers no reduction of the falters pardon. No, I am by a degree nearer of kin unto my mother then he is, neither think I myself, either that vn-worthie, or that near my end, that I need to make such a Dauidicall testament; since I haue ever thought it the duty of a worthy Prince, rather with a pike, then a pen, to writ his just reuenge. But in this matter I haue no delight to be large, wishing all men to judge of my future projects, according to my bypassed actions.  
Thus having as much insisted in the clearing of these two points, as will( I hope) give sufficient satisfaction to all honest men, and leaving the envious to the food of their own venom; I will hartlie pray thee, loving reader, charitably to conceive of my honest intention in this book. I know the greatest part of the people of this whole Ile, haue been very curious for a sight thereof: some for the love they bear me, either being particularly acquainted with me, or by a good report that perhaps they haue heard of me; & therfore longed to see any thing, that proceeded from that author whom they so loved & honoured; since books are vine Idees of the authors mind. Some onely for mere curiosity, that thinks it their honour to know all new things, were curious to glut their eyes there-with, onely that they might vaunt them to haue sene it: and some fraughted with cause-les envy at the author, did greedily search out the book, thinking their stomach fit enough, for turning never so wholesome food in noisome and infective humours. So as this their great concurrence in curiosity( though proceeding from far different complexions) hath enforced the vn-tymous divulgating of this book, far contrary to my intention, as I haue already said. To which hydra of diversly inclined spectators, I haue no targe to oppone but plainness, patience, & sincerity: plainness, for resolving and satisfying of the first sort; patience, for to bear with the shallowness of the next; & sincerity to defy the malice of the third with-all. Though I cannot please all men therein, I am contented so that I onely please the virtuous sort: & though they also find not every thing therein, so fully to answer their expectation, as the argument would seem to require; although I would wish them modestly to remember, that God hes not bestowed all his gifts vpōone, but partend them by a Iustice distributive; & that many eyes sees more then one; and that the variety of mens mindes is such, that tot capita tot sensus; yea & that even the very faces, that God hath by nature brought forth in the world, do every one in some of their particular lineaments, differ from any other: yet in truth it was not my intention in handling of this purpose( as it is easy to perceive) fully to set down here all such grounds as mightout of the best writers haue been alleged, & out of my own invention and experience added, for the perfit institution of a King: but onely to give some such praeceptes to my own son, for the government of this kingdom, as was meetest for him to be instructed in, and best became me to be the informer of.  
If I in this book haue been too particularly plain, impute it to the necessity of the subject, not so much being ordained for the institution of a Prince in general, as I haue said, as containing particular precepts to my son in special: whereof he could haue made but a general use, if they had not contained the particular diseases of this kingdom, with the best remedies for the same; which it became me best as a King, having learned both the theoric and practic thereof, more plainly to express, then any simplo schoolman, that onely knows matters of kingdoms by contemplation.  
But if in some places it seem too obscure, impute it to the shortness thereof, being both for the respect of myself, and of my son, constrained there-unto: my own respect, for fault of leisure, being so continually occupied in the affairs of my office, as my great burden, & rest-lesse fashery is more then known, to all that knows or hears of me: for my sons respect, because I know by myself, that a Prince so long as he is young, will be so carried away with some sort of delight or other, that he cannot patiently abide the reading of any large volume: and when he comes to a full maturity of age, he must be so busied in the active part of his charge, as he will not be permitted to bestow many houres vpon the contemplative part therof. So as it was neither fit for him, nor possible for me, to haue made this treatise any more ample then it is. indeed I am little beholden to the curiosity of some, who thinking it too large already( as appears) for lack of leisure to copy it, drew some notes out of it, for speeds sake; putting in the one half of the purpose, and leaving out the other: not unlike the man that alleged that part of the psalm, non est Deus; but left out the praeceeding words, Dixit insipiens in cord suo. And of these notes, making a little pamphlet( lacking both my method and half of my matter) entitled it, for soothe, the Kings Testament: as if I had eiked a third Testament of my own, to the two that are in the holy Scriptures. It is true that in a place thereof, for affirmation of the purpose I am speaking of to my son, I bring myself in there, as speaking vpon my Testament: for in that sense, every record in writ of a mans opinion in any thing( in respect that papers out-liues their authors) is as it were a Testament of that mans will in that case: and in that senseit is, that in that place I call this treatise a Testament. But from any particular sentence in a book, to give the book itself a title, is as ridiculous, as to style the book of the psalms, the book of Dixit insipiens, because with these words one of them doth begin.  
Well, leaving these new baptizers and blockers of other mens books, to their own follies, I return to my purpose, anent the shortness of this book: suspecting that all my excuses for the shortness thereof, shall not satisfy some, especially in our neighbour country: who thought, that as I haue so narrowly in this treatise touched all the principal sicknesses in our kingdom, with overtures for the remedies therof, as I said before: so looked they to haue found something therein, that should haue touched the sicknesses of their state, in the like sort. But they will easily excuse me thereof, if they will consider the form I haue used in this treatise; wherein I onely teach my son, out of my own experience, what form of government is fittest for this kingdom: & in one parte thereof speaking of the bordours, I plainly there do excuse myself, that I will speak no thing of the state of England, as a matter wherein I never had experience. I know, in-deed, no kingdom lacks her own diseases, and likeways what interest I haue in the prosperity of that state: for although I would be silent, my blood & discent doth sufficiently proclaim it. But notwithstanding, since there is a lawful queen there presently reigning, who hath so long with so great wisdom & felicity governed her kingdoms, as( I must in true sincerity confess) the like hath not been red nor heard of, either in our time, or since the dayes of the roman Emperour Augustus; it could no ways become me, far inferior to her in knowledge and experience, to be a busiebody in other Princes matters, and to fish in other folkes waters, as the proverb is. No, I hope by the contrary( with Gods grace) ever to keep that Christian rule, To do as I would be done to: and I doubt no thing, yea even in her name I dare promise, by the bypassed experience of her happy government, as I haue already said, that no good subject shall be more careful to inform her of any corruptions stollen in in her state; then she shall be zealous for the discharge of her conscience and honour, to see the same purged, and restored to the ancient integrity: and further, during her time, becommes me least of any to meddle in.  
And thus having resolved all the doubts, so far as I can imagine, may be moved against this treatise; it onely rests to pray thee( charitable reader) to interpret favourably this birth of mine, according to the integrity of the author, and not looking for perfection in the work itself. As for my part, I onely glory therof in this point, that I trust no sort of virtue is condemned, nor any degree of 'vice allowed in it: and that( though it be not perhaps so gorgeously decked, and richly attired as it ought to be) it is at the least rightly proportioned in all the members, without any monstrous deformity in any of thē: and specially that since it was first written in secret, and is now published, not of ambition, but of a kind of necessity; it must be taken of all men, for the true image of my very mind, and form of the rule, which I haue praescriued to myself and mine. which as in all my actions I haue hitherto preassed to express, so far as the nature of my charge, and the condition of time would permit me: so beareth it a discovery of that, which may be looked for at my hand, and where-to, even in my secret thoughts, I haue engaged myself for the time to come. And thus in a firm trust, that it shall please God, who with my being and crown, gave me this mind, to maintain and augment the same in me and my posterity, to the discharge of our conscience, the maintenance of our honor, and weal of our people, I bid thee heartily fare-well.   

OF A KINGS CHRISTIAN DVETIE TO WARDS GOD.  
THE FIRST book.  
AS HE CANNOT BE thought worthy to rule and command others, that cannot rule and dantone his own proper affections and unreasonable appetites, 
The true ground of good government  so can he not be thought worthy to govern a Christian people knowing and fearing God, that in his own person and heart, feareth not and loveth not the divine majesty. Neither can any thing in his government succeed well with him( devise and labour as he list) as coming from a filthy spring, if his person be unsanctified: 
psalm 127.1  for( as that royal prophet saith) Except the lord build the house, they labour in vain that build it: except the Lord keep the city, the keepers watch it in vain: in respect the blessing of God hath only power to give the success thereunto: and as Paul saith, 
1. Cor. 3.6.  he planteth, Apollos watereth; but it is GOD only that giveth the increase. Therefore( my son) first of all things, learn to know and love that God, 
Double bonde of a Prince to God.  whome-to ye haue a double obligation; first, for that he made you a man; and next, for that he made you a little God to sit on his throne, and rule over other men. Remember, that as in dignity he hath erected you above others, so ought ye in thankfulness towards him, go as far beyond all others. A moat in anothers eye, is a beam into yours: a blemish in another, is a leprous byle into you: and a venial sin( as the papists call it) in another, is a great crime into you. think not therefore, 
The greatness of the fault of a Prince.  that the highnes of your dignity diminisheth your faults( much less giveth you a licence to sin) but by the contrary, your fault shall be aggravated, according to the height of your dignity; any sin that ye committe, not being a single sin procuring but the fall of one; but being an exemplare sin, & therefore drawing with it the whole multitude to be guilty of the same. Remember then, that this glistering worldly glory of Kings, is given them by God, 
The true glory of Kings.  to teach them to press so to glister & shine before their people, in al works of sanctification & righteousness, that their persons as bright lamps of godliness and virtue may, going in & out before their people, give light to all their steps. Remember also, that by the right knowledge, and fear of God( which is the beginning of wisdom, 
Prov. 9.10.  as Salomon saith) ye shall know all the things necessary for the discharge of your duty, both as a christian, & as a King; seeing in him, as in a mirror, the course of all earthly things, whereof he is the spring and onely mover.  
Now, 
The means to know god  the onely way to bring you to this knowledge, is diligently to read his word, and earnestly to pray for the right understanding thereof. search the Scriptures, 
John. 5.39.  saith Christ, for they bear testimony of me: and the whole Scripture, saith Paul, is given by inspiration of God, & is profitable to teach, to convince, 
2. Tim. 3.16.17.  to correct, & to instruct in righteousness; that the man of God may be absolute, being made perfit unto all good works. And most properly of any other, belongeth the reading thereof unto Kings, 
Deut. 17.  since in that parte of Scripture, where the godly Kings are first made mention off, that were ordained to rule over the people of God, there is an express and most notable exhortation and commandement given them, to red and meditate in the lawe of God. I join to this, the careful hearing of the doctrine with attendance and reverence: For faith cometh by hearing, 
Rom. 10.17.  saith the same Apostle. But above all, beware ye wreast not the word to your own appetite, as over many do, making it like a Bell to sound as ye please to interpret: but by the contrary, frame all your affections, to follow precisely the rule there set down.  
The whole Scripture chiefly containeth two things: a command, 
Wherein chiefly the whole Scripture consisteth.  and a prohibition; to do such things, & to abstain from the contrary. Obey in both; neither think it enough to abstain from evil, & do no good: nor think not that if ye do many good things, it may serve you for a cloak to mix evil turns therewith. And as in these two poyntes, the whole Scripture principally consisteth, 
Two degrees of the service of God.  so in two degrees standeth the whole service of God by man: interior, or upward; exterior, or downward: the first, by prayer in faith towards God; the next, by works flowing therefra before the world: which is nothing else, but the exercise of Religion towards God, and of equity towards your neighbour.  
As for the particular poyntes of Religion, I need not to delate them; I am no hypocrite, 
A reoardable pattern.  follow my footsteps, and your own present education therein. I thank God, I was never ashamed to give account of my profession, howsoever the malicious lying tongues of some haue traduced me: and if my conscience had not resolved me, that all my Religion presently professed by me and my kingdom, was grounded vpon the plain words of the Scripture, without the which all points of Religion are superfluous, as any thing contrary to the same is abomination, I had never outwardly avowed it, for pleasure or awe of any flesh.  
And as for the poyntes of equity towards your neighbour( because that will fall in properly, vpon the second part concerning a Kings office) I leave it to the own room.  
For the first parte then of mans service to his God, which is Religion, 
Religion  that is, the worship of God according to his revealed will, it is wholly grounded vpon the Scripture, as I haue already said, quickened by faith, and conserved by conscience. For the Scripture, I haue now spoken of it in general: but that ye may the more briefly, make choice of any parte thereof, for your instruction or comfort, remember shortly this method.  
The whole Scripture is dyted by Gods spirit, thereby, 
The method of scripture.  as by his Iluely word, to instruct and rule the whole church militant to the end of the world. It is composed of two partes, the old and new Testament. The ground of the former is the Lawe, which sheweth our sin, and containeth justice: the ground of the other is Christ, who pardoning sin containeth grace. The sum of the Lawe is the ten commandements, more largely delated in the books of Moses, 
Of the Lawe.  interpnted and applied by the Prophets, and by the histories, ar the examples shewed of obedience or disobedience thereto, and what praemium or poena was accordingly given by God. But because no man was able to keep the Lawe, nor any parte thereof, it pleased God of his infinite wisdom and goodness, to incarnate his only son in our nature, for satisfaction of his iustice in his suffering for us: that since we could not be saved by doing, we might at least, besaved by believing.  
The ground therfore of the word of grace, 
Of Grace.  is contained in the four histories of the birth, life, death, resurrection and ascention of Christ. The larger interpretation and use thereof, is contained in the Epistles of the Apostles: and the practise in the faithful or unfaithful, with the history of the infancy and first progress of the church is contained in their acts.  
Would ye then know your sin by the Lawe? 
use of the Lawe.  red the books of Moses containing it. Would ye haue a commentary thereupon? read the Prophets, and likewise the books of the proverbs & Ecclesiastes, written by that great pattern of wisdom Salomon; which will not only serve you for instruction, howe to walk in the obedience of the Lawe of God, but is also so full of golden sentences, & moral precepts, in all things that can concern your conversation in the world, as among all the profane Philosophers and Poets, ye shall not find so rich a storehouse of precepts of natural wisdom, agreeing with the will & divine wisdom of God. Would ye see how good men are rewarded, and wicked punished? look the historical partes of these same books of Moses, together with the histories of Iosua, the Iudges, Ezra, Nehemiah, Esther, and job: but especially the books of the Kings, and Chronicles, wherewith ye ought to be familiarly acquainted: for there shall ye see yourself, as in a mirror, in the catalogue either of the good or the evil Kings.  
Would ye know the doctrine life and death of our saviour Christ? 
use of the gospel.  read the evangelists. Would ye be more particularly trained up in his school? meditate vpon the Epistles of the Apostles. And would ye be acquainted with the practises of that doctrine in the persons of the primitive church? Cast up the Apostles acts. And as to the Apocriphe books, I omit them, because I am no Papist, as I said before, & indeed some of them are no ways like the dytement of the spirit of God.  
But when ye read the Scripture, 
Howe to read the Scripture  read it with a sanctified and chased hart: admire reverently such obscure places as ye understand not, blaming only your own capacity: red with delight the plain places, and study carefullye to understand those that are somewhat difficile: press to be a good textuare; for the Scripture is ever the best interpreter of itself. But press not curiously to seek out farther then is contained therein; for that were over unmannerly a presumption, to strive to be further vpon Gods secrets, then he hath will ye be: for what he thought needful for us to know, that hath he revealed there. And delight most in reading such partes of the Scripture, as may best serve for your instruction in your calling; rejecting foolish curiosities vpon genealogies and contentions, 
Tit. 3.9.  which are but vain and profit not, as Paul saith.  
Now, as to Faith, which is the nourisher and quickener of Religion, 
Faith the nourisher of Religion.  as I haue already said, It is a sure persuasion & apprehension of the promises of God, applying them to your soul: and therefore may it justly be called, the golden chain that linketh the faithful soul to Christ. And because it groweth not in our garden, but is the free gift of God, 
Philip. 1.29.  as the same Apostle saith, it must be nourished by prayer, which is nothing else, but a friendly talking with God.  
As for teaching you the form of your prayers, 
prayer & whence to learn the best form thereof.  the psalms of david are the meetest schoolmaster that ye can be acquainted with( next the prayer of our saviour, which is the only rule of prayer) whereout of as of most rich and pure fountains, ye may learn all form of prayer necessary for your comfort at all occasions. And so much the fitter ar they for you, then for the common sort, in respect the composer thereof was a King: & therefore best behoved to know a Kings wants, & what things were meetest to be required by a king at Gods hand for remedy thereof.  
use often to pray when ye are quyetest, 
several exercise of prayer.  especially forget it not in your bed howe oft soever ye do it at other times: for public prayer serveth as much for example, as for any particular comfort to the supplicant.  
In your prayer, be neither over strange with God, 
What rule or regard to be used in prayer.  like the ignorant common sort, that prayeth nothing but out of books; nor yet over homely with him, like some of the vain pharisaical puritans, that think they rule him vpon their fingers. The former way will breed an uncouth coldness in you towards him, the other will breed in you a contempt of him. But in your prayer to God speak with all reverence: for if a subject, will not speak but reverently to a King, much less should any flesh presume to talk with God as with his companion.  
crave in your prayer, 
What to crave of God.  not only things spiritual, but also things temporal, sometimes of greater, & some times of less consequence; that ye may lay up in store his grant of these things, for confirmation of your faith, and to be an arles-penny unto you of his love. Pray, as ye find your heart moveth you, pro re natà: but see that ye suit no unlawful things, as reuenge, lust, or such like: for that prayer can not come of faith: 
Rom. 14.23.  and whatsoever is done without faith is sin, as the Apostle saith.  
When ye obtain your prayer, 
Howe to interpret the issue of prayer. Luke 18.  thank him joyfully therefore: if otherways, bear patiently, pressing to win him with importunity, as the widow did the unrighteous judge: & if notwithstanding thereof ye be not heard, assure yourself, God forseeth that which ye ask is not for your weal: and learn in time, so to interpret all the adversities that God shall sand unto you; so shall ye in the midst of them, not only be armed with patience, but joyfully lift up your eyes from the present trouble, to the happy end that God will turn it to. And when ye find it once so fall out by proof, arm yourself with the experience thereof against the next trouble, assuring yourself, though ye can not in time of the shower see through the cloud, yet in the end, shall ye find, God sent it for your weal, as ye found in the former.  
And as for conscience, 
Conscience the conserver of Religion.  which I called the conserver of Religion, It is nothing else, but the light of knowledge that God hath planted in man, which ever watching over all his actions, as it beareth him a joyful testimony when he does right, so choppeth it him with a feeling that he hath done wrong, when ever he committeth any sin. And surely, although this conscience be a great torture to the wicked, yet is it as great a comfort to the godly, if we will consider it rightly. For haue we not a great advantage, that haue within ourselves while we live here, a count book & inuentarie of all the crimes that we shall be accused of, either at the hour of our death, 
The inventry of our life.  or at the great day of judgement; which when we please( yea though we forget) will chop, and remember us to look vpon it; that while we haue leisure & are here, we may remember to amend; & so at the day of our trial, 
Reu. 7.14.  compeare with new & white garments washed in the blood of the lamb, as S. John saith. above all then, my son, labour to keep sound this conscience, which many prattle of, but over few feel: especially be careful to keep it free from two diseases, wherewith it useth oft to be infected; to wit, leprosy, & superstition: 
The diseases of conscience. 1. Tim. 4.2.  the former is the mother of atheism, the other of Heresies. By a leaprouse conscience, I mean a cauterized conscience, as Paul calleth it, being become senseless of sin, through sleeping in a careless security, as King Dauids was, after his murder & adultery, ever till he was wakened by the prophet Nathans similitude. And by superstition, I mean, when one restrains himself to any other rule in the service of God, then is warranted by the word, the only true square of Gods service.  
As for a preservative against this leprosy, 
preservative against leprosy of conscience.  remember ever once in the four and twenty houres, either in the night, or when ye are at greatest quiet, to call yourself to account of all your last dayes actiones, either wherein ye haue committed things ye should not, or omitted the things ye should do, either in your Christian or kingly calling: and in that account, let not yourself be smoothed over with that flattering 〈◇〉, which is over kindly a sickness to all mankind: but censure yourself as sharply, as if ye were your own enemy: 
1. Cor. 11.31.  For if ye judge yourself, ye shall not be judged, as the Apostle saith: and then according to your censure, reform your actions as far as ye may; eschewing ever, wilfully and witting to contrare your conscience. For a small sin wilfully committed, with a deliberate resolution to break the bridle of conscience therein, is far more grievous before God, then a greater sin committed in a sudden passion, when conscience is a sleep. 
Last account.  Remember therefore in all your actions, of the great account that ye are one day to make: in all the dayes of your life ever learning to die, and living every day as it were your last; Omnem creed diem tibi diluxisse supremum. 
Horat. lib. 1. epist   
And therefore, I would not haue you to pray with the papists, to bee preserved from sudden death, but that God would give you grace so to live, as ye may every hour of your life be ready for death: 
True Fortitude.  so shall ye attain to the virtue of true Fortitude, never being afraid for the horror of death, come when he list. And especially, beware to offend your conscience, with use of swearing or lying, suppose but in jeste; 
foolish use of oaths.  for oaths are but an use, and a sin clothed with no delight nor gain, & therfore the more inexcusable even in the sight of men: & lying cometh also much of a vile use, which bannisheth shane. Therfore beware even to deny the truth, which is a sort of lie, that may best be eschewed by a person of your rank. For if any thing be asked at you that ye think not meet to reveal, if ye say, that question is not pertinent for them to ask, who dare examine you further? and using sometimes this answer both in true and false things that shall be asked at you, such vnmannerlie people will never be the wiser thereof.  
And for keeping your conscience sound from that sickness of superstition, 
Against superstition  ye must neither lay the safety of your conscience vpon the credite of your own conceits, nor yet of other mens humours, howe great doctors of divinity that ever they be: but ye must only ground it vpon the express Scripture: For conscience not grounded vpon sure knowledge, is either an ignorant fantasy, or an arrogant vanity. Beware therefore in this case with two extremities: the one, to beleeue with the Papists, the Churches authority, better thē your own knowledge: th'other to lean, with the Anabaptistes, to your own conceits and dreamed revelations.  
But learn wisely to discern betwixt points of salvation and indifferent things, 
Difference of internal & external things.  betwixt substance and ceremonies; and betwixt the express commandement and will of God in his word, and the invention or ordinance of man: since all that is necessary for salvation is contained in the Scripture. For in any thing that is expressly commanded or prohibited in the book of God, ye cannot be over precise, even in the least thing; counting every sin, not according to the light estimation, & common use of it in the world, but as the book of God counteth of it. But as for all other things not contained in the Scripture, spare not to use or alter them, as the necessity of the time shall require. 
Account of things external.  And when any of the spiritual office-bearers in the church, speaketh unto you any thing that is well warranted by the word, reverence and obey them as the heralds of the most high God: but, if passing that bounds, they urge you to embrace any of their fantasies in the place of Gods word, or would colour their particulars with a pretended zeal, aclowledge thē for no other then vain men, exceeding the bounds of their calling; and according to your office, gravely & with authority redact them in ordour again.  
To conclude then, 
Conclusien.  both this purpose of conscience, and the first part of this book; keep God more sparing in your mouth, but abundantly in your hart: be precise in effect, but social in show: kythe more by your deeds thē by your words the love of virtue & hatred of 'vice: and delight more to be godly and virtuous in dead, then to be thought and called so; expecting more for your praise and reward in heaven, then here: & apply to all your outward actions Christes commande, to pray and give your alms secretly: So shall ye on the one part be inwardly garnished with true Christian humility, not outwardly( with the proud pharisee) glorying in your godliness: but saying, as Christ commandeth us all, when we haue done all that we can, 
Luke 10.17.  Inutiles servi sumus. And on the other part, ye shall eschew outwardly before the world, the suspicion of filthy proud hypocrisy and de ceitfull dissimulation.   

OF A KINGS DVETIE IN HIS OFFICE.  
THE SECOND BOOKS.  
but as ye are clothed with two callings, so must ye be alike careful for the discharge of them both: that as ye are a good Christian, so ye may be a good King, discharging your office( as I shewed before) in the points of justice and equity: 
The office of a King  which in two sundry ways ye must do: the one, in establishing and executing, 
Plato in Polit. Isocr. in Sym. ( which is the life of the lawe) good laws among your people: the other, by your behaviour in your own person, and with your servants, to teach your people by your example: for people are naturally inclined to counterfeit( like apes) their Princes manners, 
Plato in Polit.  according to the notable saying of Plato, 
Claudian. in 4. cons. Hon.  expressed by the Poet 
— Componitur orbis  
Regis ad exemplum, nec sic inflectere sensus  
Humanos edicta valent, quàm vita regentis.   
For the part of making, and executing of laws, consider first the true difference betwixt a lawful good King, and an usurping tyrant, and ye shal the more easily understand your duty herein: 
Difference of a King & a tyram.  for contraria iuxta seposita magis elucescunt. The one acknowledgeth himself ordained for his people, 
Plato in Polit.  having received from God a burden of government whereof he must be count-able: the other thinketh his people ordained for him, 
Arist. 5. Polit.  a pray to his passions & inordinate appetites, as the fruits of his magnanimity. And therefore, as their ends are directly contrary, so are their whole actions, as means, whereby they press to attain to their ends: A good King, thinking his highest honor to consist in the due discharge of his calling, employeth all his study and pains, 
Xen. 8. Cyr. Cic. lib. 5. de Rep.  to procure and maintain, by the making and execution of good laws, the welfare and peace of his people; and as their natural father & kindly master, thinketh his greatest contentment standeth in their prosperity, and his greatest surety in having their harts, subjecting his own private affections and appetites to the weal and standing of his subiectes, ever thinking the common interest his chiefest particular: where by the contrary, an usurping tyrant, thinking his greatest honour and felicity to consist in attaining perfas, vel nefas, to his ambitious pretences, 
Arist. 5. Polit. Tacit. 4. hist.  thinketh never himself sure, but by the dissension & factions among his people; & counterfeiting the saint while he once creep in credite, will then( by inverting all good laws to serve only for his unruly private affections) frame the commonweal ever to advance his particular: building his surety vpon his peoples misery: and in the end( as a step-father and an uncouth hireling) make up his own hand vpon the ruins of the republic. And according to their actions, so receive they their reward. 
The issue and rewards of a good King.  For a good King( after a happy and famous reign) death in peace, lamented by his subjects, & admired by his neighbours; and leaving a reverend renown behind him in earth, 
Cic. 6. de Rep.  obtaineth the crown of eternal felicity in heaven. And although some of them( which falleth out very rarely) may be cut off by the treason of some unnatural elects, yet liveth their famed after them, and some notable plague faileth never to overtake the committers in this life, besides their infamy to all posterities hereafter. 
The issue of gangrenes Arist. 5. Polit. Isocr. in Sym.  Where by the contrary, a swans miserable & infamous life, armeth in end his own subjects to become his burreaux: & although that rebellion be ever unlawful on their part, yet is the world so wearied of him, that his fall is little meaned by the rest of his subjects, and but smiled at by his neighbours. And besides the infamous memory he leaveth behind him here, & the endless pain he sustaineth hereafter, it oft falleth out, that the committers not only escape unpunished, but farther, the fact will remain as allowed by the lawe in diverse ages thereafter. It is easy then for you( my son) to make a choice of one of these two sorts of rulers, by following the way of virtue to establish your standing; yea, in case ye fell in the high way, yet should it be with the honourable report, and just regrate of all honest men.  
And therefore to return to my purpose anent the government of your subjects, 
Anent the making of laws.  by making and putting good laws to execution; I remit the making of them to your own discretion, as ye shall find the necessity of new-rising corruptions to require them: for, ex malis moribus bonae leges nata sunt: besides, that in this country, we haue already more good laws then are well execute, and am onely to insist in your form of government anent their execution. only rmember, that as parliaments haue been ordained for making of laws, so ye abuse not their institution, in holding them for any mens particulars. 
The authority & true use of Parliaments.  For as a Parliament is the honourablest and highest judgement in the land( as being the Kings head court) if it be well used, which is by making of good laws in it; so is it the in-justest judgement-seate that may be, 
L. 12. Tab.  being abused to mens particulars: irrevocable decreits against particular parties being given therein under colour of general laws, & oft-times th'Estates not knowing themselves whom thereby they hurt. And therefore hold no Parliaments but for necessity of new laws, which would be but seldom: for few laws and well put in execution, are best in a well ruled commonweal. As for the matter of fore-faltures, which also are done in Parliament, it is not good tigging with these things; 
Cic. 3. de leg. pro D.s. & pro Sest.  but my advice is, ye fore-fault none but for such odious crimes as may make them vn-worthie ever to be restored again. And for smaller offences, ye haue other penalties sharp enough to be used against them.  
And as for the execution of good laws, whereat I left, 
Anent the execution of laws.  remember that among the differences that I put betwixt the forms of the government of a good King, and an usurping tyrant; I show how a tyrant would enter like a saint while he found himself fast vnder-foote, 
A just se uerity to be used at first.  and then would suffer his vn-rulie affections to burste forth. Therefore be ye contrare at your first entry to your kingdom, to that Quinquennium Neronis, with his tender hearted wish, 
Sen. de cl.  Vellem nescirem literas, 
Ar. 7. pol  in giuing the lawe full execution against all breakers thereof but exception. For since ye come not to your reign precariò, nor by conquest, but by right and due discent; fear no vp-roares for doing of justice, since ye may assure yourself, the most part of your people will ever naturally favour justice: 
Plato 2. & 10. de Repub. Cic. ad Q. fr.  prouyding always, that ye do it onely for love to justice, and not for satisfying any particular passions of yours, under colour thereof: otherwise, howe justly that ever the offender deserve it, ye are guilty of murder before God. For ye must consider, that God ever looketh to your inward intention in all your actions.  
And when ye haue by the severity of justice once settled your countries, and made them know that ye can strike, 
A good mixture. Plato in Pol. & 9. de L. Sal. orat. ad Caesar.  then may ye thereafter all the dayes of your life mix justice with mercy, punishing or sparing, as ye shall find the crime to haue been wilfully or rashly committed, and according to the bypassed behaviour of the committer. For if otherwise ye kith your clemency at the first, the offences would soon come to such heaps, and the contempt of you grow so great, that when ye would fall to punish, the number of them to be punished would exceed the innocent; and ye would be troubled to resolve whome-at to begin: and against your nature would be compelled then to wrack many, whom the chastisement of few in the beginning might haue preserved But in this, 
A dear president.  my ouer-deare bought experience may serve you for a sufficient lesson. For I confess, where I thought( by being gracious at the beginning) to win all mens heartes to a loving and willing obedience, I by the contrary found, the disorder of the country, and the loss of my thankes to be all my reward.  
But as this severe justice of yours vpon all offences would be but for a time,( as I haue already said) so is there some horrible crimes that ye are bound in conscience never to forgive: such as Witch-craft, 
Crimes vnpardon able.  wilful murder, Incest( especially within the degrees of consanguinity) Sodomy, poisoning, and false coin. As for offences against your own person and authority, 
Treason against the Prince his person or authority  since the fault concerneth yourself, I remit to your own choice to punish or pardon therein, as your hart serveth you, and according to the circumstances of the turn and the quality of the committer.  
here would I also eike another crime to be unpardonable, if I should not be thought partial: but the fatherly love I bear you, will make me break the bounds of shane in opening it unto you. 
staining of the blood.  It is then, the false and vnreuerent writing or speaking of malicious men against your Parents and Predcessors: ye know the command in Gods lawe, Honour your Father and Mother: 
Exod. 20 12.  and consequently, sen ye are the lawful magistrate, suffer not both your Princes and your Parents to be dishonoured by any; especially, sith the example also toucheth yourself, 
Plato 4. de Legib.  in leaving thereby to your successors, the measure of that which they shall met out again to you in your like behalf. I grant we haue all our faults, which, privately betwixt you and God, should serve you for examples to meditate vpon, & mend in your person; but should not be a matter of discourse to others whatsoever. And sith ye are come of as honourable Predecessoures as any Prince living, repress the insolence of such, as under pretence to tax a 'vice in the person, seeks craftily to stain the race, and to steal the affection of the people from their posterity. For howe can they love you, that hated them whome-of ye are come? wherefore destroy men innocent young sucking wolves and Foxes? but for the hatred they bear to their race: & why will a colt of a Courser of Naples, give a greater price in a market, then an Asse-colt? but for love of the race. It is therefore a thing monstrouse, to see a man love the child, & hate the Parentes: as on the other parte, the infaming and making odious of the parent, is the readiest way to bring the son in contempt. And for conclusion of this point, I may also allege my own experience. For besides the judgements of God, that with my eyes I haue seen fall vpon all them that were chief traitors to my parents, I may justly affirm, I never found yet a constant byding by me in all my straites, by any that were of perfit age in my parentes dayes, but only by such as constantly bided by them. I mean specially by them that served the queen my mother: for so that I discharge my conscience to you, my son, in revealing to you the truth, I care not, what any traitor or treason-allower think of it.  
And although the crime of oppression be not in this rank of unpardonable crimes, 
Of oppression.  yet the ouer-common use of it in this nation, as if it were a virtue, especially by the greatest rank of subjects in the land, requireth the King to be a sharp censurer thereof. Be diligent therefore to try, 
Arist. 5. Polit. Isocr. de reg. Cic. in Of. & ad Q. fr.  and awful to beate down the horns of proud oppressors: embrace the quarrel of the poor and distressed, as your own particular, thinking it your greatest honour to repress the oppressors: 
The true glory of Kings.  care for the pleasure of none, neither spare ye any pains in your own person, to see their wrongs redressed: & remember of the honourable style given to my grand-father of worthy memory, 
A memo rabble and worthy pattern.  in being called the poor mans King. And as the most part of a Kings office, standeth in decyding that question of Meum, and Tuum, among his elects; so remember when ye sit in judgement, that the Throne ye sit on is Gods, 
Deut. 1.  as Moyses saith, 
Plato in Polit. Cic. ad Q frat. Arist. 1. Ret. Pl. in Is.  and sway neither to the right hand nor to the left; either loving the rich, or pitying the poor. Iustice should be blind and friendless: it is not there ye should reward your friends, or seek to cross your enemies.  
here now speaking of oppressors and of justice, 
Of the hie-lands  the purpose leadeth me to speak of Hie-land and Bordour oppressions. As for the Hielands, I shortly comprehend them al in two sorts of people: the one, that dwelleth in our main land, that are barbarous for the most parte, and yet mixed with some show of civility: the other, that dwelleth in the Iles, & are alluterlie barbares, without any fort or show of civility. For the first sort, put straitly to execution the laws made already by me against their Ouer-lords, & the chiefs of their Clannes; and it will be no difficulty to danton them. As for the other sort, follow forth the course that I haue intended, in planting Colonies among them of answerable In-lands subjects, that within short time may reform and civilize the best inclined among them: rooting out or transporting the barbarous and stubborn sort, and planting civility in their rooms.  
But as for the Bordours, because I know, if ye enjoy not this whole Ile, 
Of the Borders.  according to Gods right & your lineal discent, ye will never get leave to brook this north and barrenest part therof; no, not your own head whereon the crown should stand; I need not in that case trouble you with them: for then they will be the midst of thee Ile, & so as easily ruled as any part thereof.  
And that ye may the readier with wisdom and justice govern your subjects, 
A necessar point in a good government. Plato in Polit.  by knowing what vices they are naturally most inclined to, as a good Physician, who must first know what peccant humours his patient naturally is most subject unto, before he can begin his cure: I shall therfore shortly note unto you, the principal faults that every rank of the people of this country is most affencted unto. And as for England, I will not speak be-gesse of them, never having been among them; although I hope in that God, who ever favoureth the right, before I die, to be as well acquainted with their fashions.  
As the whole elects of our country( by the ancient and fundamental policy of our kingdom) are divided into three estates; 
A conside ration of the 3. Estates.  so is every estate here of generally subject to some special vices; which in a maner by long habitude, are thought rather virtue then 'vice among them: not that every particular man, in any of these ranks of men, is subject unto them; for there is good and evil of all sorts: but that I mean, I haue found by experience, these vices to haue taken greatest hold with these ranks of men.  
And first, that I prejudge not the church of her ancient privileges, reason would she should haue the first place, for ordours sake, in this catalogue.  
The natural sickness that haue ever troubled, 
The diseases of the church.  and been the decay of all the Churches, since the beginning of the world, changing the candlestick from one to another, as John saith, haue been Pride, Ambition, and avarice: and now last, these same infirmities wrought the overthrow of the popish church, in this country and diuers others. But the reformation of Religion in Scotland, being extraordinarily wrought by God, wherein many things were inordinarly done by a popular tumult & rebellion, 
Th'occasion of the Tribunat of some puritans  of such as blindly were doing the work of God, but clogged with their own passions & particular respects, as well appeared by the destruction of our policy; and not proceeding from the Princes ordour, as it did in our neighbour country of England, as likewise in denmark, and sundry parts of germany; some fiery spirited men in the ministery, gote such a guiding of the people at that time of confusion, as finding the guste of government sweet, they begouth to fantasy to themselves, a Democratick form of government: and having( by the iniquity of time) been ouer-well baited vpon the wrack, first of my Grandmother, and next of my own mother, and after usurping the liberty of the time in my long minority, settled themselves so fast vpon that imagined democracy, 
such were the Demagogi at Athens.  as they fed themselves with the hope to become Tribuni plebis: and so in a popular government by leading the people by the nose, to bear the sway of all the rule. And for this cause, there never rose faction in the time of my minority, nor trouble sen-syne, but they that were vpon that factious parte, 
Their forms in the State.  were ever careful to persuade & 'allure these unruly spirits among the ministery, to spouse that quarrel as their own: wher-through I was oft-times calunniated in their popular sermons, not for any evil or 'vice in me, but because I was a King; which they thought the highest evil. And because they were ashamed to profess this quarrel, they were busy to look narrowly in all my actions; and I warrant you a moat in my eye, yea a false report was matter enough for them to work vpon: and yet for all their cunning, whereby they pretended to distinguish the lawfulness of the office, from the 'vice of the person, some of them would some-times snapper out well groselie with the truth of their intentions: 
Their razing the ground of the Princely rule.  informing the people, that all Kings and Princes were naturally enemies to the liberty of the church, and could never patiently bear the yoke of Christ: with such sound doctrine fed they their flocks. And because the learned, grave, and honest men of the ministery, were ever ashamed and offended with their temeritie and presumption, pressing by all good means by their authority and example, to reduce them to a greater moderation; there could be no way found out so meet in their conceit, that were turbulent spirites among them, for maintaining their plots, as parity in the church: whereby the ignorants were emboldened( as bairdes) to cry the learned, godly, 
Their pretence of parity.  & modest out of it: parity the mother of confusion, and enemy to unity which is the mother of ordour. For if by the example thereof, once established in the ecclesiastical government, the politic and civil estate should be drawn to the like, the great confusion that there-upon would arise, may easily be discerned. Take heed therefore( my son) to such puritans, very pests in the church & commonweal: 
An evil sort of seed-men in the state.  whom no deserts can oblishe, neither oaths or promises bind; breathing nothing but sedition and calumnies, aspiring without measure, railing without reason, and making their own imaginations( without any warrant of the word) the square of their conscience. I protest before the great God, and since I am here as vpon my Testament, it is no place for me to lye in, that ye shall never find with any Hie-land or Bordour theeues greater ingratitude, and more lies and vile perjuries, then with these fanatic spirites. And suffer not the principals of them to brook your land, if ye like to sit at rest: except ye would keep them for trying your patience, 
Xantippe  as Socrates did an evil wife.  
And for preservative against their poison, 
preservative against such poison.  entertain and advance the godly, learned, and modest men of the ministry, whom of( God be praised) there lacketh not a sufficient number: and by their provision to bishoprics & benefice( annulling that vile act of Annexation, if ye find it not done to your hand) ye shall not onely banish their conceited parity, whereof I haue spoken, 
Parity incompatible with a monarchy.  and their other imaginary grounds; which can neither stand with the ordour of the church, nor the peace of a commonweal and well ruled monarchy: but ye shall also re-establishe the old institution of three Estates in Parliament, which can no otherwise be done. But in this I hope( if God spare me dayes) to make you a faire entry; always where I leave, follow ye my steps.  
And to end my advice anent the church estate, 
general advice in behalf of the church.  cherish no man more then a good Pastor, hate no man more then a proud puritan: thinking it one of your fairest styles, to be called a loving nourish-father to the church; seeing all the Churches within your dominions planted with good Pastors, the schools( the seminary of the church) maintained, the doctrine and discipline preserved in purity, according to Gods word, a sufficient provision for their sustentation, a comely ordour in their policy, pride punished, humility advanced, and they so to reverence their superiors, & their flocks them, as the flourishing of your church in piety, peace, & learning, may be one of the chief points of your earthly glory: being ever alike ware with both the extremities; as well as ye repress the vain puritan, so not to suffer proud papal Bishops: but as some for their qualities will deserve to be preferred before others, so chain them with such bonds as may preserve that estate from creeping to corruption.  
The next estate now that by ordour cometh in purpose, according to their ranks in Parliament, is the nobility, 
Of the Nobility, & their forms  although second in rank, yet ouer-farre first in greatness and power, either to do good or evil, as they are inclined.  
The natural sickness, that I haue perceived this estate subject to in my time, hath been, a fectlesse arrogant conceit of their greatness & power: drinking in with their very nourismilke, that their honor stood in committing three points of iniquity: to thrall, by oppression, the meaner sort that dwelleth near them, to their service and following, although they hold nothing of them: to maintain their seruants and dependers in any wrong, although they be not answerable to the laws( for any body will maintain his man in a right cause) & for any displeasure, that they apprehended to be done unto them by their neighbour, to take up a plain feide against him; and( without respect to God, King, or commonweal) to bang it out brauelie, he & all his kin, against him & all his: yea they will think the King far in their common, in-case they agree to grant an assurance to a short day, for keeping of the peace: where, by their natural duty, they are oblished to obey the lawe, & keep the peace all the daies of their life, vpon the peril of their very craigges.  
For remeid to these evils in their estate, 
remedy of such evils. Arist. 5. P●l.  teach your nobility to keep your laws as precisely as the meanest: fear not their orping or being discontented, as long as ye rule well; for their pretended reformation of Princes taketh never effect, but where evil government preceedeth. Acquaint yourself so with all the honest men of your Barrones and Gentle-men, 
Zen. in Cyr. Is●an Eu. Cic. ad Qfrat.  & be in your giuing access so open and affable to every rank of honest persons, as may make them pearte without scarring at you, to make their own suits to you themselves, and not to employ the great lords their intercessors; for intercession to Saints is Papistry: so shall ye bring to a measure their monstrous backs. And for their barbarous feides, put the laws to due execution made by me there-anent; beginning ever rathest at him that ye love best, & is most oblished unto you; to make him an example to the rest. For ye shall make all your reformations to begin at your elbow, and so by degrees to flow to the extremities of the land. And rest not, until ye roote out these barbarous feides; that their effects may be as well smoared down, as their barbarous name is unknown to any other nation. For if this treatise were written either in french or latin, I could not get them name unto you but by circumlocution. And for your easier abolishing of them, put sharply to execution my laws made against guns and traitorous Pistolets; thinking in your hart, terming in your speech, and using by your punishments, all such as we are and use them, as brigands & cut-throates.  
On the other part, eschew the other extremity, in lightlying & contemning your nobility. Remember howe that error broke the King my grandfathers hart. But consider that virtue followeth oftest noble blood: 
Pla. in 1. Al. in pol & 5. de l. Arist. 2. ●c.  the worthiness of their antecessors craveth a reverent regard to be had unto them: honour them therefore that are obedient to the lawe among them, as peers and Fathers of your land: the more frequently that your Court can be garnished with them, think it the more your honour; 
Zen. in Cyr.  acquainting and employing them in all your greatest affairs; sen it is they must be your arms & executors of your laws: and so use yourself lovingly to the obedient, and rigorously to the stubborn, as may make the greatest of them to think, that the chiefest point of their honour, standeth in striving with the meanest of the land in humility towards you, & obedience to your laws: beating ever in their ears, that one of the principal points of service that ye crave of them, is, in their persons to practise, and by their power to procure due obedience to the lawe; without the which, no service they can make, can be aggreable unto you.  
But the greatest hindrance to the execution of our laws in this country, 
Of sheriff domes & Regalities.  are these heritable Shirefdomes and Regalities, which being in the hands of the great men, do wrack the whole country. For which I know no present remedy, but by taking the sharper account of them in their offices; using all punishment against the slothful, that the lawe will permit: & ever as they vaike, 
Ar. 2. pol  for any offences committed by them, dispone them never heritablie again: pressing, with time, 
Laudable custom of England.  to draw it to the laudable custom of England: which ye may the easilier do, being King of both, as I hope in God ye shall.  
And as to the third and last estate, 
The third estate.  which is our Burghes( for the small Barrones are but an inferior part of the nobility and of their estate) they are composed of two sorts of men; Merchants and Craftes-men: either of these sorts being subject to their own infirmities.  
The Merchants think the whole commonweal ordained for making them up; 
The forms of the merchants.  & accounting it their lawful gain and trade, to enrich themselves vpon the loss of all the rest of the people, they transport from us things necessary; bringing back some-times unnecessary things, and at other times nothing at all. They buy for us the worst wears, & sell them at the dearest prices: and albeit the victuals fall or rise of their prices, according to the abundance or skantnesse thereof; yet the prices of their wears ever rise, but never fall: being as constant in that their evil custom, as if it were a settled lawe for them. They are also the special cause of the corruption of the coin, transporting al our own, and bringing in foreign, vpon what price they please to set on it. For order putting to thē, put the good laws in execution that are already made anent these abuses: but especially do three things. establish honest, diligent, but few searchers, for many hands make slight work; and haue an honest and diligent Thesaurer to take count of them. 
Pl. 2. de Rep. 8. & 11. de leg  Permit & 'allure foreign merchants to trade here: so shall ye haue best and best cheap wears, not buying them at the third hand. And set every year down a certain price of all things; considering first, howe it is in other countries: and the price being set reasonably down, if the merchants will not bring them home on the price, cry foreigners free to bring them.  
And because I haue made mention here of the coin, 
Adui●c a nent the coin.  make your money of fine gold & silver; causing the people be payed with substance, and not abused with number: so shall ye enrich the commonweal, and haue a great treasure laid up in store, if ye fall in warres or in any straites. For the making it base will breed your commodity; but it is not to be used, but at a great necessity.  
And the Craftes-men think, 
Of crafts men Pl. 11. de leg. A good policy of England.  we should be content with their work, howe bad and dear so ever it be: & if they in any thing be controlled, up goeth the blew-blanket. But for their part take example by England, how it hath flourished both in wealth and policy, since the strangers craftsmen came in among them. 
Pla. 9. de Leg.  Therefore not only permit, but 'allure strangers to come here also: taking as straite ordour for repressing the mutining of ours at them, as was done in England, at their first in-bringing there.  
But unto one fault, 
A general fault in the people.  is all the common people of this kingdom subject, as well burgh as land; which is, to judge and speak rashelie of their Prince: setting the commonweal vpon four props, as we call it; ever wearying of the present estate, 
Sal. in Iug  and desirous of novelties. For remedy whereof( besides the execution of laws that are to be used against vnreuerent speakers) I know no better mean, thē so to rule, as may justly stop their mouths, from all such idle and vnreuerent speeches: and so to prop the weal of your people, with provident care for their good government; that justly, Momus himself may haue no ground to grudge at: and yet so to temper and mix your severity with mildness, that as the vn-just railers may be restrained with a reverent awe; so the good and loving elects, may not onely live in surety and wealth, but be stirred up and invited by your benign courtesies, to open their mouths in the just praise of your so well moderated regiment. In respect whereof, 
Ar. 5. pol Isoc. in Pa neg.  and there-with also the more to 'allure them to a common amity among themselves, certain dayes in the year would be appointed, for delighting the people with public spectacles of all honest games, & exercise of arms: as also for convening of neighbours, for entertaining friendship and hartlinesse, by honest feasting and merinesse. For I cannot see what greater superstition can be in making plays and lawful games in may, and good cheer at christmas, then in eating fish in lent, & vpon frydaies; the Papists as well using the one as the other: so that always the Sabbothes be kept holy, and no unlawful pastime be used. And as this form of contenting the peoples mindes, hath been used in all well governed republics: so will it make you to perform in your government that old good sentence, Omne tulit punctum, 
Hor. de art. Poet.  qui miscuit utile dulci.  
Ye see now( my son) howe for the zeal I bear to acquaint you with the plain & single verity of all things, I haue not spared to be something tissic, in touching well quick ly the faults in all the estates of my kingdom. But I protest before God, I do it with the fatherly love that I owe to them all: onely hating their vices, whereof there is a good number of honest men free in every estate.  
And because, for the better reformation of all these abuses among your estates, it will be a great help unto you, to be well acquainted with the nature and humours of all your subjects, 
Pla. in pol & Min. Tac. 7. an Mart.  and to know particularly the estate of every part of your dominions; I would therfore counsel you, once in the year to visit the principal parts of the country, ye shal-be in for the time: and because, I hope ye shall be King of more countries then this; once in the three yeares to visit all your kingdoms: not lipening to Vice-roies, but hearing yourself their complaints; and having ordinary councils and justice-seats in every kingdom, of their own country-men: and the principal matters ever to be decided by yourself when ye come in those parts.  
Ye haue also to consider, 
Protection from foreign iniu ries. Xen. 8. Cyr. Ar. 5. po. Polib. 6. Dion. hall de Romu.  that ye must not onely be careful to keep your elects, from receiving any wrong of others within; but also ye must be careful to keep them from the wrong of any foreign Prince without: sen the sword is given you by God not onely to revenge vpon your own elects, the wrongs committed amongst themselves; but further, to reuenge and free them of foreign injuries done unto thē. And therefore warres vpon just quarrels are lawful: but above all, let not the wrong cause be on your side.  
use all other Princes, 
What forms to be used with other Princes.  as your brethren, honestly and kindly: keep precisely your promise unto them, although to your hurt: strive with every one of them in courtesy & thankfulness: 
Isoc. in plate. & Parag.  and as with all men, so especially with them, be plain & trueth-full; keeping ever that Christian rule, to do as ye would be done to: especially in counting rebellion against any other Prince, a crime against your own self, because of the preparative. supply not therefore, nor trust not other Princes rebels; but pity & succour all lawful Princes in their troubles. 
Ar. ad A Var. 11. de V. P. R. Cic. 2. Of. Liu. lib. 4  But if any of them will not abstain, notwithstanding whatsoever your good deserts, to wrong you or your subjects, crave redress at leisure; hear and do all reason: and if no offer that is lawful or honourable, can make him to abstain, nor repair his wrong doing; then for last refuge, commit the justness of your cause to God: giuing first honestly up with him, 
Liu. lib. 1 Cic. eod.  and in a public and honourable form.  
But omitting now to teach you the form of making warres, because that arte is largely treated of by many, 
Of war  and is better learned by practise then speculation; I will onely set down to you here a few precepts therein. 
Prop. 4. Eleg. Lucan. 7. Varro 11 de V.P.R.  Let first the justness of your cause be your greatest strength; and then omit not to use all lawful means for backing of the same. Consult therfore with no Necromancier nor false Prophet, vpon the success of your warres; remembering on king Saules miserable end: 
1. Sam. 31.  but keep your land clean of all Suth-sayers, according to the command in the Lawe of God, dilated by ieremy. 
Deut. 18.  Neither commit your quarrel to be tried by a Duell: for beside that generally all Duell appeareth to be unlawful, committing the quarrel, as it were, to a lot; whereof there is no warrant in the Scripture, since the abrogating of the old Lawe: it is specially most unlawful in the person of a King: 
Plut. in Sert. & Ant.  who being a public person hath no power therefore to dispose of himself, in respect, that to his praeseruation or fall, the safety or wrack of the whole commonweal is necessary coupled, as the body is to the head.  
Before ye take on war, play the wise Kings part descriued by Christ; 
luke. 14.  fore-seeing howe ye may bear it out with all necessary provision: 
Thuc. 2. Sal. in Iug Cic. pro l. Man. Demost. olyn. 2. Liu. li. 30 Veget. 1  especially remember, that money is Nervus belly. Choose old experimented Captaines, and young able souldiers. Be extremely straite and severe in martiall Discipline, as well for keeping of ordour, which is as requisite as hardiness in the warres, 
Caes. 1. & 3. de bel. civili. Proh. in Thras.  & punishing of sloth, which at a time may put the whole army in hazard; as likewise for repressing of mutinies which in warres are wonderful dangerous. And look to the Spaniard, whose great success in all his warres hath onely come through straightness of Discipline and ordour: for such errors may be committed in the warres, as cannot be gotten mended again.  
Be in your own person walkrife, 
Caes. 1. de hello ciu. Liu. l. 7 Xen. 1. & 5. Cyr. & de discip. mi.  diligent, & painful; using the advice of such as are skilfullest in the craft, as ye must also do in all other. Be homely with your souldiers as your companions, for winning their harts; & extremely liberal, for then is no time of sparing. Be cold & fore-seing in deuysing, 
Xen. in Ages.  constant in your resolutions, and forward and quick in your executions. 
Pol. l. 5.  fortify well your camp, and assail not rashly without an advantage: neither fear nor lightly your enemy. 
Xē. 1. cyr Thuc. 5.  Be curious in devising stratagems, but always honestly: for of any thing they work greatest effects in the warres, if secrecy be joined to invention. And once or twice in your own person hazard yourself fairly; but, 
Isoc. ad Phil. P. a. 9. de leg. Liu. l. 22. & 31. Tac. 2. his Plut. de fort.  having acquired so the famed of courage and magnanimity, make not a daily soldier of yourself, exposing rashly your person to every peril: but conserve yourself thereafter for the weal of your people, for whose sake ye must more care for yourself, then for your own.  
And as I haue counseled you to be slow in taking on a war; 
Of Peace.  
Isocr. in Arch.  so aduise I you to be slow in peace-making. Before ye agree, look that the ground of your warres be satisfied in your peace; 
Polib. 3. Cic. 1. Of & 7. Phil Tac. 4. his  and that ye see a good surety for you and your people: otherways, a honourable & just war is more tolerable, then a dishonourable and dis-aduantageous peace.  
But it is not enough to a good King, by the sceptre of good laws well execute to govern, & by force of arms to protect his people; if he join not therewith his virtuous life in his own person, and in the person of his Court and company: by good example alluring his elects to the love of virtue, 
A Kings life must be exemplare. Pl. in pol. & 4. de leg.  and hatred of 'vice. And therefore( my son) sith all people are naturally inclined to follow their Princes example( as I shewed you before) let it not be said, that ye command others to keep the contrary course to that, which in your own person ye practise: making so your words and deeds to fight together: but by the contrary, let your own life be a lawbook & a mirror to your people; that therein they may red the practise of their own laws; and therein they may see, by your image, what life they should lead.  
And this example in your own life and person, I likewise divide in two parts: The first, in the government of your court and followers, in all godliness & virtue: the next, in having your own mind decked & enriched so with all virtuous qualities, that ther-with ye may worthily rule your people. 
Plato in Theae. & Euth.  For it is not enough that ye haue and retain( as prisoners) within yourself never so many good qualities and virtues, except ye employ them, and set them on work, 
Ar. 1. Eth. Cic. in Of.  for the weal of them that are committed to your charge: Virtutit enim laus omnis in actione consistit.  
First then, as to the government of your court and followers; 
Of the court. Psal. 101  King david sets down the best precepts, that any wise and christian King can practise in that point. For as ye ought to haue a great care for the ruling well of all your subjects, so ought ye to haue a double care for the ruling well of your own servants; since unto them ye are both a politic & economic governor. And as every one of the people will delight to follow the example of any of the Courteours, 
Cic. ad Q. frat.  as well in evil as in good: so what crime so horrible can there be committed & ouer-sene in a Courteour, that will not be an exemplare excuse for any other boldly to commit the like? And therefore in two points haue ye to take good heed anent your Court and household. First, in choosing them wisely: next, in carefully ruling them whom ye haue chosen.  
It is an old and true saying, 
Pla. 5. de leg. Ar. 2. oec.  that a kindelie aver will never become a good horse: for albeit good education and company be great helps to Nature, and education be therefore most justly called altera natura: yet is it evil to get out of the flesh, that is bread in the bone, as the old proverb saith. Be very ware then in making choice of your servants and company; Nam Turpius eijcitur, 
ovid. 5. de Trist.  quam non admittitur hospes: and many respects may lawfully let an admission, that will not be sufficient causes of deprivation.  
All your servants and court must be composed partly of minors, 
Of the choice of seruants.  such as young Lords, to be brought up in your company, or Pages and such like; and partly of men of perfit age, for serving you in such rooms, as ought to be filled with men of wisdom and discretion. For the first sort, 
Ar. 1. & 5. pol. Cic. ad Q frat.  ye can do no more, but choose them within age, that are come of a good & virtuous kind, In fide parentum, as baptism is used. For though anima non venit ex traduce, but is immediately created by God, and infused from above: yet it is most certain, that virtue or 'vice will oftentimes, with the heritage, be transferred from the parents to the posterity, 
witness th'experience of the late house of Cowrie.  and run on a blood( as the proverb is) the sickness of the mind becoming as kindly to some razes; as these sicknesses of the body, that infects in the seed. 
Pl. 6. de Leg. Ar. 2. oec & 1. pol.  Especially choose such minors, as are come of a true and honest race, and haue not had the house whereof they are descended, in fected with falsehood.  
And as for the other sort of your company and servants, that ought to be of perfit age; first see that they be of a good famed and without blemish: 
Pla. 6. de leg. Is. in Pan. Ar. 5. pol  otherwise, what can the people think, but that ye haue chosen a company unto you, according to your own humour; and so haue preferred these men, for the love of their vices and crimes, that ye knew them to be guilty of? 
Dem. 2. Ph.  For the people that see you not within, cannot judge of you, but according to the out-warde appearance of your actions and company; which onely is subject to their sight. And next, see that they be endued with such honest qualities, as are meet for such offices, 
plate. 7. de Rep. 3. & 12. de L. Arist. 5. & 6. Pol.  as ye ordain them to serve in; that your judgement may be known in employing every man according to his gifts. And shortly, 
Psa. 101  follow good king Dauids counsel in the choice of your servants, by setting your eyes vpon the faithful and upright of the land to dwell with you.  
But here I must not forget to remember, 
A transmission of haereditarie kindness.  and according to my fatherly authority, to charge you to praeferre specially to your service, so many as haue truly served me, and are able for it: the rest, honourably to reward them, praeferring their posterity before others, as kindliest: so shall ye not only be best served,( for if the haters of your parents cannot love you, as I shewed before, it followeth of necessity their louers must love you) but further, ye shall kith your thankful memory of your father, & procure the blessing of these old seruants, in not missing their old master in you; which otherways would be turned in a prayer for me, and a curse for you. use them therefore when God shall call me, as the testimonies of your affection towards me: trusting and advancing those farthest, whom I found faithfullest: which ye must not discern by their rewards at my hand( for rewards, as they are called Bona fortunae, so are they subject unto fortune) but according to the trust I gave them; having oft-times had better hart then hap to the rewarding of sundry. And on the other parte, as I wish you to kith your constant love towards them that I loved, so desire I you to kith in the same measure, your constant hatred to them that I hated: I mean, bring not home, nor restore not such, as ye find standing banished or forefaulted by me. The contrary would kith in you over great a contempt of me, and lightness in your own nature: for howe can they be true to the son, that were false to the Father?  
But to return to the purpose anent the choice of your seruants, ye shall by this wise form of doing, eschew the inconuenients, that in my minority I fell in, anent the choice of my servants. For by them that had the command where I was brought up, were my servants put unto me; not choosing thē that were meetest to serve me, but whom they thought meetest to serve their turn about me; 
A domestic and near example.  as kythed well in many of them at the first rebellion raised against me; which compelled me to make a great alteration among my seruants. And yet the example of that corruption, made me to be long troubled there-after with solicitors, recommending seruants unto me, more for serving in effect, their friends that put them in, then their master that admitted them. Let my example thē teach you to follow the rules here set down: 
Ar. 2. pol  choosing your servants for your own use, and not for the use of others. And since ye must be communis parens to all your people, so choose your servants indifferently out of all quarters; not respecting other mens appetites, but their own qualities. For as ye must command all, so reason would, ye should be served out of all, as ye please to make choice.  
But specially take good heed to the choice of your seruants, 
Of the officers of the crown Pl. 3. de Rep. Cic. ad Q frat. Isoc. in Panath. ad Nic. & de place. Thuc. 6. Plut. in pol.  that ye praeferre to the offices of the crown & estate: for in other offices ye haue onely to take heed to your own weal; but these concern likewise the weal of your people; for the which ye must be answer-able to God. Choose then for all these offices, men of known wisdom, honesty, and good conscience; well practised in the points of the craft, that ye ordain them for; and free of all factions and partialities: but specially free of that filthy 'vice of Flattery, the pest of all Princes, 
Plato in Phedr. & Menex.  and wrack of Republickes. For since in the first part of this treatise, 
Ar. 5. pol Is. in Sym. Tac. 3. his Curt 8.  I for-warned you to be war with your own inward flatterer 〈◇〉; howe much more should ye be war with outward flatterers, who are nothing so sib to you, as yourself is; by the selling of such counterfeit wears, onely pressing to ground their greatness vpon your ruins? And therefore be careful to praeferre none, as ye will be answerable to God, but onely for their worthiness. But specially choose honest, diligent, mean, 
Of public receivers.  but responsal men, to be your receivers in money matters: mean I say, that ye may when ye please, take a sharp account of their intromission, without peril of their breeding any trouble to your estate: for this oversight hath been the greatest cause of my mis thriving in money matters. 
A special principle in policy. Ar. 5. pol Cic. ad Q. frat.  Especially, put never a foreigner, in any principal office of estate: for that will never fail to stir up sedition and envy in the countrie-mens hartes, both against you and him. But( as I said before) if God provide you with more countries then this; choose the borne-men of every country, to be your chief counsellors therein.  
And for conclusion of my advice anent the choice of your servants, delight to be served with men of the noblest blood that may be had: 
Pla. in 1. Al. in pol & 5. de l. Ar. 2. oec  for besides that their service shall breed you great good-will and least envy, contrary to that of start-ups; ye shall oft find virtue follow noble razes, as I haue said before speaking of the nobility.  
now, 
government of the court. Isoc. in Arecp.  as to the other point, anent your governing of your servants when ye haue chosen them; make your Court and company to be a pattern of godliness and all honest virtues, to all the rest of the people. Be a daily watch-man over your servants, 
Id. in Panath.  that they obey your laws praeciselie: for howe can your laws be kept in the country, if they be broken at your care? Punishing the breach therof in a Courteour, more seuearly, then in the person of any other of your subjects: and above all, suffer none of them( by abusing their credite with you) to oppress or wrong any of your elects. Be homely or strange with them, 
Ar. 2. pol  as ye think their behaviour deserveth, & their nature may bear with. 
Tac. 1. his  think a quarrelous man a pest in your company. 
Val. l. 2. Curt. 4.  Be careful ever to praeferre the gentilest natured and trustiest, to the inwardest offices about you; especially in your chamber. Suffer none about you to meddle in any mens particulars; 
Demost. 8. phil. Sal. in Cat Liu. 22.  but like the Turkes Ianisares, let them know no Father but you, nor particular but yours. And if any will meddle in their kin or friends quarrels, give them their leave: for since ye must be of no surname nor kin, but equal to all honest men; it becometh you not to be followed with partial or factious servants. teach obedience to your servants, 
Tac. eod. & 1. An  and not to think themselves ouerwise: and, as when any of them deserveth it, 
The groundstone of good government Ar. 5. po. Ta. in Ag Dion l. 52  ye must not spare to put them away; so, without a seen cause change none of them. Pay them, as all others your subjects, with praemium or poena as they deserve; which is the very ground-stone of good government. Employ every man as ye think him qualified, but use not one in all things, 
Xen. in Ages. Isan Sym & ad Ph. Id. de permutat. Cic. ad Q. frat.  least he wax proud, & be envy by his fellowes. love them best, that are plainnest with you, and disguise not the truth for all their kin: suffer none to be evil tongued, nor backbiters of them they hate: command a heartily and brotherly love among all them that serve you. And shortly, maintain peace in your Court, bannishe envy, cherish modesty, bannishe debauched insolence, foster humility, and repress pride: setting down such a comely and honourable order in all the points of your service; that when strangers shall visit your Court, 
1. King. 10.  they may with the queen of of Sheba, admire your wisdom in the glory of your house, and comely order among your seruants.  
But the principal blessing that ye can get of good company, 
Of marriage.  will stand in your marrying of a godly and virtuous wife: for she must be nearer unto you, then any other company, 
Gen. 2.23.  being flesh of your flesh, and bone of your bone, as Adam said of Heuah. And because I know not but God may call me, before ye be ready for marriage; I will shortly set down to you here my advice therein.  
First of all consider, that marriage is the greatest earthly felicity or misery, that can come to a man, according as it pleaseth God to bless or curse the same. Since then without the blessing of GOD, ye cannot look for a happy success in marriage; 
preparation to ma riage.  ye must be careful both in your preparation for it, and in the choice and usage of your wife, to procure the same. By your preparation, I mean, that ye must keep your body clean and unpolluted, till ye give it to your wife; whome-to only it belongeth. For howe can ye justly crave to be joined with a pure virgin, if your body be polluted? Why should the one half be clean, and the other defiled? And although I know, Fornication is thought but a light & a venial sin, by the most part of the world; yet remember well what I said to you in my first book anent conscience: and count every sin & breach of Gods lawe, not according as the vain world esteemeth of it; but as God the judge & maker of the lawe accounteth of the same. hear God commanding by the mouth of paul, to abstain from Fornication, 
1. Cor. 6.10.  declaring that the Fornicator shall not inherit the kingdom of heaven: and by the mouth of John, reckoning out Fornication amongst other grievous sins, that debars the committers amongst Dogs and swine, 
revel. 22 15.  from entry in that spiritual and heavenly jerusalem. And consider, if a man shall once take vpon him, to count that light, which God calleth heavy; & venial that, which God calleth grievous; beginning first to measure any one sin by the rule of his lust & appetites, 
The dangerous effects of lust.  & not of his conscience; what shall let him to do so with the next, that his affections shal stir him to, the like reason serving for all: and so to go fore-ward till he place his whole corrupted affections in Gods room? And then what shall come of him; but, as a man given over to his own filthy affections, shall perish into them? And because we are all of that nature, that sibbest examples touches us nearest, consider the difference of success that God granted in the marriages of the King my grand-father, 
A domestic example.  and me your own father: the reward of his incontinency,( proceeding from his evil education) being the sudden death at one time, of two pleasant young Princes; and a daughter only born to succeed to him, whom he had never the hap, so much as once to see or bless before his death: leaving a double curse behind him to the land, both a Woman of sex, & a new born babe of age to reign over them. And as for the blessing God hath bestowed on me, in granting me both a greater continency, and the fruits following ther-upon; yourself, and sib folkes to you, are( praise be to God) sufficient witnesses: which, I hope the same God of his infinite mercy, shall continue & increase, without repentance to me and my posterity. Be not ashamed then, 
1. Cor. 6.19.  to keep clean your body, which is the Temple of the holy spirit, notwithstanding all vain allurements to the contrary: discerning truly and wisely of every virtue and 'vice, according to the true qualities therof; and not according to the vain conceits of men.  
As for your choice in marriage, respect chiefly the three causes, wherefore marriage was first ordained by God: and then join three accessories, so far as they may be obtained, not derogating to the principals.  
The three causes it was ordained for, 
marriage ordained for three causes. Ar. 7. pol.  are, for staying of lust, for procreation of children, & that man should by his Wife get a helper like himself. defer not then to mary till your age; for it is ordained for quenching the lust of your youth. especially a King must tymouslie mary for the weal of his people. Neither mary ye, 
Id. eod.  for any accessary cause or worldly respects, a woman, vn-able, either through age, nature, or accident, for procreation of children: for in a king that were a double fault, as well against his own weal, as against the weal of his people. Neither also mary one of known evil conditions, or vicious education: for the woman is ordained to be a helper, and not a hinderer to man.  
The three accessories, 
accessary causes of marriage. Aeg. Ro. 2. de reg. pr.  which as I haue said, ought also to be respected, without derogating to the principal causes, are beauty, riches, and friendship by alliance, which are al blessings of God. For beauty increaseth your love to your Wife, contenting you the better with her, without caring for others: and riches & great alliance, do both make her the abler to be a helper unto you. But if, over great respect being had to these accessories, the principal causes be ouer-seene( which is over oft practised in the world) as of themselves they are a blessing being well used; so the abuse of them will turn thē in a ●ursse. For what can all these worldly respects avail, when a man shall find himself coupled with a divell, to be one flesh with him, & the half marrow in his bed? Then( though too late) shall he find that beauty without bounty, wealth without wisdom, and great friendship without grace and honesty; are but faire shows, and the deceatfull masques of infinite miseries.  
But haue ye respect, my son, to these three special causes in your marriage, which flow from the first institution therof, 
Math. 13 A special caution in marriage.  & caetera omnia adijcieniur vobis. And therefore I would rathest haue you to mary one that were fully of your own Religion; her rank and other qualities being aggree-able to your estate. For although that to my great regrate, the number of any Princes of power and account, professing our Religion, be but very small; & that therefore this advice seems to be the more straite and difficile: yet ye haue deeply to weigh & consider vpon these doubts; howe ye & your wife can be of one flesh, and keep unity betwixt you, being members of two opposite Churches: disagreement in Religion bringeth ever with it, disagreement in manners; and the dissension betwixt your Preachers and hers, will breed and foster a dissension among your subjects, taking their example from your family; besides the peril of the evil education of your children. Neither pride you that ye will be able to frame and make her as ye please: that deceived Salomon the wisest King that ever was: the grace of Perseverance not being a flower that groweth in our garden.  
Remember also that marriage is one of the greatestactions that a man doth in all his time, especially in taking of his first Wife: and if he mary first basely beneath his rank, he will ever be the less accounted of there-after. 
For keeping the blood pure. Pl. 5. de Rep.  And lastly, remember to choose your Wife as Iaduised you to choose your seruants: that she be of a whole & clean race, not subject to the hereditary sicknesses, either of the soul or the body. 
Cic. 2. de Diu. Arist. de gen. An. Lucr. 4.  For if a man will be careful to breed horses & dogs of good kindes; howe much more careful should he be, for the breed of his own loins? So shall ye in your marriage haue respect to your conscience, honour, and natural weal in your successors.  
When ye are married, keep inviolablie your promise made to God in your marriage; which standeth all in doing of one thing, and abstaining from another: to treat her in all things as your Wife and the half of yourself; and to make your body( which then is no more yours, but properly hers) common with none other. 
Pl. 11. de leg. Is. in Syn●  I trust I need not to insist here to dissuade you from the filthy 'vice of adultery: remember onely what solemn promise ye make to God at your marriage: and since it is onely by the force of that promise that your children succeed to you, which otherways they could not do; equity and reason would, ye should keep your part thereof. God is ever a seueare avenger of all perjuries; & it is no oath made in jeste, 
Cic. 2. de leg.  that giveth power to children to succeed to great kingdoms. Haue the King my grandfathers example before your eyes, who by his adultery, bread the wrack of his lawful daughter & heir; in begetting that bastard, who unnaturally rebelled, & procured the ruin of his own Souerane & sister. And what good her posterity hath gotten sen-syne, of some of that unlawful generation, Bothuell his treacherous behaviours can bear witness. keep praeciselie then your promise made at marriage, as ye would wish to be partaker of the blessing therein.  
And for your behaviour to your Wife, the Scripture can best give you counsel therein. treat her as your own flesh, command her as her Lord, cherish her as your helper, rule her as your pupil, & please her in all things reasonable; 
Arist. 8. Aeth. & 1. Pol.  but teach her not to be curious in things that belongs her not. Ye are the head, 
Xen. & Arist. in oeco.  she is your body: It is your office to command, and hers to obey; but yet with such a sweet harmony, as she should be as ready to obey, as ye to commande; as willing to follow, as ye to go before: your love being wholly knit unto her, and all her affections lovingly bent to follow your will.  
And to conclude, keep specially three rules with your Wife: first, suffer her never to meddle with the politic government of the commonweal, 
Ar. 1. rhet. Pl. in Me non. Aegid. R de reg. pr. Pl. 5. de Rep. & 7 de leg.  but hold her at the economic rule of the house; and yet all to be subject to your direction: keep carefully good and chased company about her; for women are the frailest sex: and be never both angry at once; but when ye see her in passion, ye should with reason danton yours. For both when ye are settled, ye are meetest to judge of her errors; and when she is come to herself, she may be best made to apprehended her offence, 
A Kings behaviour towards his children.  and reverence your rebuk.  
If God sand you succession, be careful for their virtuous education: love them as ye ought, but let them know as much of it, as the gentleness of their nature will deserve; 
Pl. in The 4. & 5. de Rep. & 6 & 7. deal. Ar. 7. pol  containing them ever in a reverent love and fear of you. And in case it please God to provide you to all these three kingdoms, make your eldest son Isaac, 
A caution foreschewing future division.  leaving him all your kingdoms; and provide the rest with private possessions. otherways by dividing your kingdoms, ye shall leave the seed of division & discord among your posterity: as befell to this Ile, by the division & assignment therof, 
Polid. 1.  to the three sons of Brutus, Locrine, Albanact, and Camber. But if God give you not succession, 
Crownes comes not in commerce.  defraud never the nearest by right, what-so ever conceit ye haue of the person. For kingdoms are ever at Gods disposition, and in that case we are but liue-rentars, lying no more in the Kings, nor peoples hands to dispossess the righteous heir.  
And as your company should be a pattern to the rest of the people, so should your person be a lamp and mirror to your company: 
Pl. ●n Pol. Cic. ad Q. frat.  giuing light to your servants to walk in the path of virtue, and representing unto them such worthy qualities, as they should press to imitate.  
I need not to trouble you with the particular discourse of the four cardinal virtues, 
The right use of temperance. Ar. 5. pol Pol. 6. Cic. 1. of. 2. de invē & in Par  it is so trodden a path: but I will shortly say unto you; make one of them, which is Temperance, queen of all the rest within you. I mean not by the vulgar interpretation of Temperance, which only consists in gustu & tactu, by the moderating of these two senses: but I mean of that wise moderation, that first commanding yourself, shall as a queen, command all the affections & passions of your mind; and, as a physician, wisely mix all your actions according thereto. Therfore, not onely in all your affections and passions, but even in your most virtuous actions, make ever moderation to be the chief ruler. 
In Holinesse.  For although holinesse be the first & most requisite quality of a Christian, as proceeding from a feeling fear & true knowledge of God: yet ye remember howe in the conclusion of my first book, I advised you to moderate all your outward actions flowing there-fra. The like say I now of Iustice, which is the greatest virtue, that properly belongeth to a Kings office.  
use Iustice, 
In Iustice. Pl. 4. de ●eg. Ar. 1. mag. mor. Cic. 1. of. pro Rab. & ad Q. f Sen. de cl.  but with such moderation, as it turn not in tyranny: otherways summum ius, is summa iniuria. As for example: if a man of a known honest life, be invaded by brigandes or theeues for his purse, & in his own defence slay one of them, they being both more in number, and also known to be debauched and insolent livers; where by the contrary, he was single alone, being a man of sound reputation: yet because they were not at the horn, or there was no eyewitness present that could verify their first invading of him; shall he therefore lose his head? And likewise, by the laweburrowes in our laws, men are prohibited under great pecunial pains, from any ways invading or molesting their neighbours person or bounds: if then his horse break the halter, and pastor in his neighbours meadow, shall he pay two or three thousand pounds, for the wantonness of his horse, or the weakness of his halter? 
Ar. 5. aeth. & 1. rhet Cic. pro Cac.  surely no. For laws are ordained as rules of virtuous & social living, and not to be snares to trap your good elects: and therefore the lawe must be interpnted according to the meaning, and not to the literal sense therof: Nam ratio est anima legis.  
And as I said of Iustice, so say I of clemency, magnanimity, liberality, 
The false semblance of extremities.  constancy, humility, and all other princely virtues; Nam in medio stat virtus And it is but the craft of the divell that falsely coloureth the two vices that are on either side thereof, with the borrowed titles of it, albeit in very deed they haue no affinity therewith: and the two extremities themselves, although they seem contrary, 
Their coincidence.  yet growing to the height, runs ever both in one. For in infinitis omnia concurrunt; and what difference is betwixt extreme tyranny, delighting to destroy all mankind; and extreme slackness of punishment, permitting every man to tyramnize over his companion? Or what differeth extreme prodigality, by wasting of all to possess nothing; from extreme niggardnesse, by hoarding up all to enjoy nothing; like the ass that carrying victual on her back, is like to starve for hunger, and will be glad of thrissels for her part? And what is betwixt the pride of a glorions Nebuchadnezar, and the preposterous humility of one of the proud puritans, claiming to their parity, and crying, We are all but vile worms; and yet will judge and give lawe to their King, but will be judged nor controlled by none? surely, there is more pride under such a ones black bonnet, then under Alexander the great his diadem, as was said of Diogenes in the like case.  
But above all virtues, study to know̄e well your own craft, which is to rule your people. 
The right extension of a kings craft.  And when I say this, I bid you know all crafts. For except ye know every one, howe can ye controlle every one, which is your proper office? Therfore besides your education, 
Pl. in pol. 5. de Rep. & epist. 7 Cic. ad Q. frat. & de or.  it is necessary ye delight in reading, & seeking the knowledge of all lawful things; but with these two restrictions: first, that ye choose idle houres for it, not interrupting therewith the discharge of your office: and next, that ye study not for knowledge nakedly; but that your principal end be, 
Id. 1. de fin.  to make you able thereby to use your office; practising according to your knowledge in all the points of your calling: not like these vain Astrologians, that study night and day on the course of the stars, 
Id. 1. of.  only that they may, for satisfying their curiosity, know their course. But since all artes and sciences are linked every one with other, their greatest principles aggreeing in one( which moved the Poets to fain the nine Muses to be all sisters) study them, that out of their harmony, ye may suck the knowledge of all faculties; and consequently, be on the counsel of all crafts, that ye may be able to contain them all in order, as I haue already said. For knowledge and learning is a light burden, the weight whereof will never press your shoulders.  
First of all then, 
The Scripture. Deut. 17.  study to be well seen in the Scriptures, as I remembered you in the first book; as well for the knowledge of your own salvation, as that ye may be able to contain your church in their calling, as Custos utriusque Tabulae. For the ruling them well, is no small point of your office; taking specially heed, that they vague not from their text in the Pulpite: and if ever ye would haue peace in your land, suffer them not to meddle in that place with the estate or policy: but punish seuearlie the first that praesumeth to it. do nothing towards them without a good ground and warrant; but reason not much with them: for I haue overmuch surfaited them with that, & it is not their fashion to yield. And suffer no conventions nor meetings among Churche-men, but by your knowledge and permission.  
Next the Scriptures, 
Of the laws municipal.  study well your own laws: for howe can ye discern by the thing ye know not? But press to draw all your laws and processes, 
Pla. 4. de Rep. & 6. de Leg. Ar. 1. r●  to be as short & plain as ye can: assure yourself the longsomnesse both of rights and processes, breedeth their vn-sure loose nesse and obscurity: the shortest being ever both the surest and plainnest form: 
Cic. 1. de Or. Sen. in lord.  and the long-somnesse serving onely for the enriching of the Advocates & Clerks, with the spoil of the whole country. 
Resort to the Session.  And therfore delight to haunt your Session, and spy carefully their procedings; taking good heed, if any bryberie may be tried among them; which cannot not ouer-seucarly be punished. Spare not to go there, for gracing that far any that ye favour, by your presence to procure them expedition of Iustice: although that should be specially done, for the poor that cannot wait on, or are debarred by mightier parties. But when ye are there, remember the throne is Gods and not yours, that ye sit in, 
Pla. in pol Arist. 1. rhet. Cic. ad Q. frat. Plut. in Is  and let no favour, nor whatsoever respects move you from the right. Ye sit not there, as I show before, for rewarding of friends or seruants; nor for crossing of contemners, but only for doing of justice. learn also wisely to discern, betwixt justice and aequitie; and for pity of the poor, rob not the rich, because he may better spare it; but give the little-man the larger coat if it be his: eschewing the error of young Cyrus therein. For justice, by the lawe, 
Xē. 1. Cyr  giveth every man his own; and aequitie in things arbitrall, giveth every one that which is meetest for him.  
Be an ordinary sitter in your secret counsel: 
But specially to the secret counsel.  that judicature is onely ordained for matters of estate, and repressing of insolent oppressions. Make that judgement as compendious and plain as ye can: and suffer no advocates to be heard there with their dilatours, 
Cic. ad Q. frat. Tac. 1. his Plut. in Demet.  but let every party tell his own tale himself: and weary not to hear the complaints of the oppressed, aut ne Rex sis. remit every thing to the ordinary judicature, for eschewing of confusion: but let it be your own craft, to take a sharp account of every man in his office.  
And next the laws, 
Reading of histories.  I would haue you to be well versed in authentic histories, & in the Chronicles of all nations; but specially in our own histories ( Ne sis peregrinus domi) the example whereof most nearly concerns you. I mean not of such infamous invectives, as Buchanans or Knoxes Chronicles: & if any of these infamous libels remain until your daies, use the lawe vpon the keepers thereof. For in that point I would haue you a Pythagorist, to think that the very spirites of these archibellouses of rebellion, 
plate. in Menon.  haue made transition in them that hoardes their books, or maintains their opinions; punishing them, 
Ar. 1. rh. Pol. 1. Plut. in Timo. Cic. 2. de or.  even as it were their authors risen again. But by reading of authentic histories and chronicles, ye shall learn experience by theoric, applying the bypassed things to the present estate, quia nihil novum subsole: such is the continual volubility of things earthly, 
Eccles. 1.  according to the roundness of the world, and revolution of the heavenly circles: which is expressed by the wheels in Ezechiels visions, 
Ezech. 1.  and counterfeited by the Poets in rota Fortunae. And likewise by the knowledge of histories, ye shall know howe to behave yourself to all ambassadors and strangers; being able to discourse with them vpon the estate of their own country. And among all profane histories, I must not omit most specially to recommend unto you, the Commentaries or Caesar; both for the sweet flowing of the style, as also for the worthiness of the matter itself. For I haue ever been of that opinion, that of all the ethnic Emperours, or great Captaines that ever was, he hath farthest excelled, both in his practise, and in his precepts in martiall affairs.  
As for the study of other liberal artes and sciences, 
Of th' arts liberal. Sen. ep. 84.  I would haue you reasonably versed in them, but not pressing to be a passe-maister in any of them: for that cannot but distracted you from the points of your calling, as I shewed you before: and when, by the enemy winning the town, ye shall be interrupted in your demonstration, as Archimedes was; 
Liu. l. 24 Plut. in Marc.  your people( I think) will look very bluntly vpon it. I grant it is meet ye haue some entrance, specially in the mathematics; 
Of mathematics. Pl. 7. de leg. Ar. 2. Metaph.  for the knowledge of the arte military, in situation of camps, ordering of battels, making Fortifications, placing of batteries, or such like. And let not this your knowledge be deade without fruits, as S. 
I am. 2.17.  james speaketh of Faith: but let it appear in your daily conversation, & in all the actions of your life.  
Embrace true magnanimity, not in being vindictive, 
Of magnanimity Arist. 4. eth. Sen. de cl.  which the corrupted judgementes of the world thinks to be true magnanimity; but by the contrary, in thinking your offender not worthy of your wrath, empyring over your own passion, 
Cic. 1. off.  and triumphing in the commanding yourself to forgive: 
Virg. 6. Aen.  husbanding the effects of your courage and wrath, to be rightly employed vpon repelling of injuries within, by reuenge taking vpon the oppressors; and in revenging injuries without, by just warres vpon foreign enemies. And so, where ye find a notable injury, spare not to give course to the torrents of your wrath. 
Pro. 20. Of humility.  The wrath of a King, is like to the roaring of a lion.  
Foster true Humility, in bannishing pride, not only towards God( considering ye differ not in stuff, but in use, and that onely by his ordinance, from the basest of your people) but also towards your Parents. 
plate. 4. de leg. Xen 2. de dict. & fact. Soc.  And if it fall out that my Wife shall out-liue me, as ever ye think to purchase my blessing, honour your Mother: set Beersheba in a throne on your right hand: offend her for no thing, much less wrong her: remember her Quae longa decem tulerit fastidia menses; and that your flesh and blood is made of hers: and begin not, like the young lords and lairdes, your first warres vpon your Mother: but press earnestly to deserve her blessing. Neither deceive yourself with many that say, they care not for their Parents curse, so they deserve it not. O invert not the order of nature, by judging your superiors, chiefly in your own particular! But assure yourself, the blessing or curse of the Parents, hath almost ever a prophetic power joined with it: and if there were no more, honour your Parents, for the lengthening of your own daies, 
Ex. 20.  as God in his lawe promiseth. Honour also them that are in loco Parentum unto you, 
Xen. 1. &. 3. Cyr.  such as your gouernours, vp-bringers, and Praeceptours: be thankful unto them and reward them, which is your duty and honour.  
But on the other part, let not this true humility stay your high indignation to appear, 
Cic. ad Q. frat.  when any great oppressors shall praesume to come in your presence; then frown as ye ought. And in-case they use a colour of lawe in oppressing their poor ones, as ouer-manie do; that which ye cannot mend by lawe, 
Ar. 5. pol  mend by the with-drawing of your countenance from them: and once in the year cross them, when their erands come in your way, recompensing the oppressor, 
Mat. 18.  according to Christs parable of the two debtors. 
Of constancy. Ar. 4. aeth. Thuc. 3.6 Cic. 1. Of. & ad Q. f   
keep true constancy, not onely in your kindness towards honest men; but being also invicti animi against all adversities: not with that stoic insensible stupidity, wherewith with many in our dayes, 
brute. ad Cic.  pressing to win honor, in imitating that ancient sect, by their inconstant behaviour in their own lives, belies their profession. But although ye are not a stock, not to feel calamities; yet let not the feeling of thē, so overrule and doazen your reason, as may stay you from taking & using the best resolution for remedy, that can be found out.  
use true liberality in rewarding the good, and bestowing frankly for your honour & weal: 
Of liberality. Cic. 1. & 2. Of. Sal. in Iug Sen. 4. de ben.  but with that proportional discretion, that every man may be served according to his measure: wherein respect must be had to his rank, deserts, & necessity. And provide howe to haue, but cast not away without cause. In special impair not by your Liberality the ordinary rents of your crown; whereby the estate royal of you, and your successors, must be maintained, ne exhaurias fontem liberalitatis: for that would ever be kept sacrosanctum & extra commercium: otherways, your liberality would decline to prodigality, in helping others with your and your successors hurt. And above all, 
Isoc. ep. 7. Xen. 8. Cyr. Phil. come 10  enrich not yourself with exactions vpon your subjects; but think the riches of your people your best treasure, by the sins of offenders, where no praevention can avail, making justly your commodity. And in-case necessity of warres, or other extraordinaries compel you to lift Subsidies, do it as rarely as ye can: 
Ar. 5. pol  employing it onely to the use it was ordained for; and using yourself in that case, as fidus depositarius to your people.  
And principally, 
Anent reporters. Iso. ad Ph in Panath & de per. Cic. ad Q fr. Plut. de curios.  exercise true wisdom; in discerning wisely betwixt true and false reports: first considering the nature of the person reporter; next, what entress he can haue in the weal or evil of him, of whom he maketh the report; thirdly, the likelie-hoode of the purpose itself; and last, the nature and bypassed life of the dilated person: and where ye find a tratler, away with him. And although it be true, that a Prince can never without secrecy do great things, yet it is better oft-times to try reports, then by credulity to foster suspicion vpon a honest man. 
Is. de pac. Cic. 3. Of.  For since suspicion is the Tyrants sickness, as the fruits of an evil Conscience, potius in alteram partem peccato: I mean, in not mistrusting one, whome-to no such vnhonestie was known before. But as for such as haue slipped before, former experience may justly breed praevention by fore-sight.  
And to conclude my advice anent your behaviour in your person; consider that God is the author of all virtue, 
Cic. 3. Tusc.  having imprinted in mens mindes by the very light of nature, the love of all moral virtues; as was seen by the virtuous lives of the old Romaines: and press then to shine as far before your people, in all virtue and honesty; as in greatness of rank: that the use thereof in all your actions, may turn, with time, to a natural habitude in you; & as by their hearing of your laws, so by their sight of your person, both their eyes and their ears, may lead and 'allure them to the love of virtue, and hatred of 'vice.   

OF A KINGS BEHAVIOVR IN INDIFFERENT THINGS.  
THE THIRD book.  
IT is a true old saying, That a King is as one set on a stage, 
C. ph. 8.3. de leg. ovid. ad Liv. Quint. 4. aecl.  whose smallest actions and gestures, all the people gazinglie do behold: and therefore although a King be never so precise in the discharging of his office, the people, who seeth but the outward part, will ever judge of the substance, by the circumstances; and according to the outward appearance, if his behaviour be light or dissolute, will conceive prae-occupied conceits of the Kings inward intention: which although with time, the tryar of all truth, it will evanishe, by the evidence of the contrary effects, yet interim patitur justus; and prae-judged conceits will, 
Ar. 5. pol Indifferent actions & their dependency Plato in Phil. & 9 de leg.  in the mean time, breed contempt, the mother of rebellion and disorder. And besides that, it is certain that all the indifferent actions and behaviour of a man, haue a certain holding and dependence, either vpon virtue or 'vice, according as they are used or ruled: for there is not a mids betwixt them, no more then betwixt their rewards, heaven and hell.  
Be care-full then, my son, so to frame all your indifferent actions & outward behaviour, as they may serve for the furtherance and forth-setting of your inward virtuous disposition.  
The whole indifferent actions of a man, 
Two sorts of them.  I divide in two sorts: in his behaviour in things necessary, as food sleeping, raiment, speaking, writing, and gesture; and in things not necessary, though convenient and lawful, as pastimes or exercises, and using of company for recreation.  
As to the indifferent things necessary, 
First sort & howe they be indifferent.  although that of themselves they cannot be wanted, & so in that case are not indifferent; as like-waies in-cace they be not used with moderation, declining so to the extremity which is 'vice; yet the quality and form of using them, may smell of virtue or 'vice, and be great furtherers to any of them.  
To begin then at the things necessary; one of the publickest indifferent actions of a King, and that maniest, especially strangers, will narrowly take heed to; is his manner of refection at his Table, 
forms at the Table.  and his behaviour thereat. Therefore, as Kings use oft to eat publicly, 
Xen. in Cyr.  it is meet and honourable that ye also do so, as well to eschew the opinion that ye love not to haunt company, which is one of the marks of a Tyrant; as likewise, that your delight to eat privately, be not thought to be for private satisfying of your gluttony; which ye would be ashamed should be publicly seen. Let your Table be honourably served; but serve your appetite with few dishes, 
Xen. 1. Cyr.  as young Cyrus did: which both is holesommest, and freest from the 'vice of delicacy, which is a degree of gluttony. 
Plut. in Apoth.  And use most to eat of reasonablie-groffe, & common-meates; as well for making your body strong and durable for travell at all occasions, either in peace or in war: as that ye may be the hartlier received by your mean subjects in their houses, when their cheer may suffice you: which otherways would be imputed to you for pride & daintiness, and breed coldness & disdain in them. Let all your food be simplo, 
Sen. ep. 96.  without composition or sauces; which are more like medicines then meate: The using of them was counted amongst the ancient romans a filthy 'vice of delicacy; because they serve only for pleasing of the taste, 
Sen. de consol. ad Alb. iwen. sat 2. Arist. 4. eth.  and not for satisfying of the necessity of nature; abhorring Apicius their own citizen, for his 'vice of delicacy & monstrous gluttony. Like as both the grecians & romans had in detestation the very name of Philoxenus, for his filthy wish of a Crane-craig. And therfore was that sentence used amongst them against these artificial false appetites, 
Xen. de dict. & fact. Socr. Lacrt. in Socr. Cic. 5. Tus Plac. 6. de Leg. Plin. l. 14  optimum condimentum fames. But be war with using excess of meate & drink; and chiefly, be war of drunkenness, which is a beastly 'vice, namely in a King: but specially be war with it, because it is one of those vices that increaseth with age. In the form of your meate-eating, be neither uncivil, like a gross cynic; nor affectatlie mignarde, like a dainty dame; but eat in a manly, round, and honest fashion. 
Cic. 1. off.  It is no ways comely to dispatch affairs, or to be pensive at meate: but keep then an open & cheerful countenance, causing to read pleasant histories unto you, that profit may be mixed with pleasure: and when ye are no: disposed, entertain pleasant, quick, but honest discourses.  
And because meate provoketh sleeping, 
Of sleep. Pl. a. 7. de leg.  be also moderate in your sleep; for it goeth much by use: & remember that if your whole life were divided in four parts, three of them would be found to be consumed on meate, drink, sleep, and unnecessary occupations.  
But albeit ordinary times would commonly be kept in meate and sleep; yet use yourself some-times so, 
Best form of diet. Pla. 6. de leg.  that any time in the four & twenty houres may be alike to you for any of them; that thereby your diet may be accommodate to your affairs, & not your affairs to your diet: not therfore using yourself to over great softness and delicacy in your sleep, more then in your meate; & specially in-case ye haue ado with the warres.  
Let not your chamber be throng & common in the time of your rest, 
Pormes in the chamber.  as well for comeliness, as for eschewing of carrying reports out of the same. Let them that haue the credite to serve in your chamber, 
Val. 2. Cur. 4.  be trusty & secret; for a King will haue need to use secrecy in many things: but yet behave yourself so in your greatest secrets, as ye need not be ashamed, suppose they were all proclaimed at the mercate cross. 
Pla. 6. de leg.  But specially see that those of your chamber be of a sound famed, and without blemish.  
Take no heed to any of your dreams: for all Prophecies, 
dreams not to be taken heed to.  visions, and prophetic dreams are accomplished and ceased in Christ. And therfore take no heed to freets either in dreams, or any other things: for that error proceedeth of ignorance, & is unworthy of a Christian; who should be assured, Omnia esse pura puris, as paul saieth; 
Rom. 14. Tit. 1.  all daies and meats being alike to Christians.  
Next followeth to speak of raiment, 
Of apparel.  the on-putting whereof is the ordinary action that followeth next to sleep. 
Iso. de reg.  Be also moderate in your raiment; neither over superfluous, like a debauched waister; nor yet over base, like a miserable wretch; not artificiallie trimmed & decked, like a Courtizane; nor yet over sluggishly clothed, like a country-clowne; not over lightly, like a Candie-fouldier, or a vain young Courtier; nor yet over grauelie, 
Cic. 1. Of.  like a Minister. But in your garments be proper, cleanlie, comely & honest: wearing your clothes in a careless, yet comely form: keeping in them a mid form, inter Togatos & Paludatos; betwixt the gravity of the one, and lightness of the other. Thereby to signify, that by your calling ye are mixed of both the professions; 
Pl. de reg.  Togatus, as a judge making and pronouncing the lawe; paludatus, by the power of the sword: as your office is likewise mixed, betwixt the ecclesiastical and civil estate. For a King is not merè laicus, as both the papists and Anabaptistes would haue him; to the which error also the puritans incline ouer-farre. But to return to the purpose of garments, they ought to be used according to their first institution by God; which was for three causes: first to hid our nakedness and shane; next and consequently, to make us more comely; and thirdly, to preserve us from the injuries of heat and cold. If to hid our nakedness & shameful parts, then these natural parts ordained to be hide, should not be represented by any vn-decent forms in the clothes: and if they should help our comeliness, they should not thē by their painted preened fashion, serve for baits to filthy lechery; as false hair and fairding does amongst unchaste women: and if they should preserve us from the injuries of heat and cold, men should not, like senseless stones, contemn God, in lightlying the seasons; glorying to conquer honour on heat and cold. And although it be praise-worthy & necessary in a Prince, to be patience algoris & aestus, when he shall haue ado with warres vpon the fields; yet I think it metre that ye got both clothed and armed, then naked to the battle; except you would make you light for away-running: and yet for cowards, metus addit alas. And shortly, in your clothes keep a proportion, as well with the seasons of the year, as of your age: in the fashions of them being careless, using them according to the common form of the time, 
Cic. 1. Of.  some-times richelier, sometimes meanlier clothed as occasion serveth, without keeping any pręcise rule therein. 
Ar. ad Alex.  For if your mind be found occupied vpon them, it will be thought idle otherways, and ye shall be accounted in the number of one of these compti iuvenes; which will make your spirit & judgement to be less thought of. But specially eschew to be effoeminate in your clothes, in perfuming, preening, or such like: and fail never in time of warres to be galliardest and bravest, both in clothes and countenance. And make not a fool of yourself in disguysing or wearing long hair or nailes; which are but excrements of nature, and bewray such misusers of them, to be either of a vindictive, or a vain light natural. especially, make no vows in such vain and outward things, as concern either meate or clothes.  
Let yourself and all your Court wear no ordinary armor with your clothes, 
What ordinary ar mour to be used at court  but such as is knightlie, and honourable: I mean rapierswordes, & daggers. For tuilyesome weapons in the court, betokens confusion in the country. And therfore bannishe not only from your court, all traitorous offensive weapons, forbidden by the laws; as guns and such like( whereof I spake already) but also all traitorous defensive arms, as secrets, plate-sleeues, and such like unseen armor. For, besides that the wearers thereof, may be praesupposed to haue a secret evil intention, they want both the uses that defensive armor is ordained for: which is, to be able to hold out violence, and by their outward glaunsing in their enemies eyes, to strike a terror in their harts. Where by the contrary, they can serve for neither; being not onely unable to resist, but dangerous for shots, and giuing no outward show against the enemy: being only ordained, for betraying under trust; whereof honest men should be ashamed to bear the outward badge, not resembling the thing they are not. And for answer against these arguments, I know none but the old Scottes fashion: which if it be wrong, is no more to be allowed for auncientnesse, then the old mass is, which also our forefathers used.  
The next thing that ye haue to take heed to, 
Of language & gesture. Ar. 3. ad Theod. Cic. in or. ad Q. fr. & ad Br.  is your speaking and language; whereunto I join your gesture, since action is one of the chiefest qualities, that is required in an orator: for as the tongue speaketh to the ears, so doth the gesture speak to the eyes of the auditor. In both your speaking and your gesture, use a natural and plain form, 
Cic. 1, Os.  not fairded with artifice: for( as the French-men say) Rien contre-faict fin: but eschew all affectate forms in both.  
In your language be plain, honest, natural, comely, clean, short, 
Id. eod.  and sentencious: eschewing both the extremities, as well in not using any rustical corrupt leide, as bookelanguage, and pen and inke-horne terms: and least of all mignarde & effoeminate terms. But let the greatest parte of your eloquence consist in a natural, clear, 
Id. ad Q. frat. & ad brute.  and sensible form of the delivery of your mind, builded ever vpon certain and good grounds; tempering it with gravity, quickness, or merinesse, according to the subject, & occasion of the time; not taunting in Theology, nor alleging and profaning the Scripture in drinking purposes, as over many do.  
use also the like form in your gesture; neither looking sillelie, 
Id. 1. Of.  like a stupid pedant; nor unsettled lye, with an uncouth morgue, like a new-comouer Cavalier: but let your behaviour be natural, grave, and according to the fashion of the country. 
Phil. ad Alex. Cic. 2. Of.  Be not over sparing in your courtesies; for that will be imputed to in-civility & arrogancy: nor yet over prodigal in jowking or nodding at every step; for that form of being popular, becometh better aspiring Absalons, 
Arist. 4. Aeth. Cic. ad At.  then lawful Kings: framing ever your gesture according to your present actions: looking grauelie & with a majesty when ye sit in judgement, or gives audience to ambassadors; homely, when ye are in private with your own servants; merely, when ye are at any pastime or merry discourse; and let your countenance smell of courage and magnanimity when ye are at the warres. And remember( I say over again) to be plain & sensible in your language: 
Is. de reg. & in Euag.  for besides that it is the tongues office, to be the messenger of the mind; it may be thought a point of imbecility of spirit in a King, to speak obscurely; much more vntrulie: 
Cic. 3. Of.  as if he stood awe of any in uttering his thoughts.  
Remember also, to put a difference betwixt your form of language in reasoning, 
Id. 1. Of.  and your pronouncing of sentences, 
forms in reasoning  or declaratour of your will in judgement, or any other ways in the points of your office. For in the former case, ye must reason pleasantly and pacientlie, not like a king, but like a private man and a scholar: otherways, your impatience of contradiction will be interpnted to be for lack of reason on your parte. Where in the points of your office, ye should ripelie aduise indeed, before ye give forth your sentence: but fra it be given forth, 
In iudgement. Is. ad Nic Cic. ad Q. fr.  the suffering of any contradiction, diminisheth the majesty of your authority, and maketh the processes endless. The like form would also be observed by all your inferior judges and Magistrates.  
now as to your writing, which is nothing else, 
Of writing and what style fitteth a Prince.  but a form of en-registrate speech; use a plain, short, but stately style, both in your Proclamations and missiues, especially to foreign Princes. And if your engine spur you to writ any works, either in verse or in prose; I cannot but allow you to practise it: but take no longsome works in hand, for distracting you from your calling.  
Flatter not yourself in your labours, 
Cic. 1. Of.  but before they be set forth, let them first be privily censured by some of the best skilled men in that craft, that in these works ye meddle with. And because your writes will remain as true pictures of your mind, to all posterities; let them be free of all vn-comelinesse and vn-honestie: 
De arte Poetica.  and according to Horace his counsel Nonumque premantur in annum. I mean both your verse and your prose; letting first that fury & heat, wherewith they were written, cool at leisure; and then as an uncouth judge and censor, reuising them over again, before they be published, quia nescit vox missa reuerti. 
Id. eod.   
If ye would writ worthily, choose elects worthy of you, that be not full of vanity, but of virtue; eschewing obscurity, and delighting ever to be plain and sensible. And if ye writ in verse, remember that it is not the principal parte of a poem to rhyme right, and flow well with many pretty words: but the chief commendation of a poem is, that when the verse shall be shaken sundry in prose, 
Ar. de art. poet.  it shall be found so rich in quick inventions, & poëticke flowers, and in faire and pertinent comparisons; as it shall retain the lustre of a poem, although in prose. And I would also aduise you to writ in your own language: for there is no thing left to be said in greek and latin already; and ynewe of poor schollers would match you in these languages; and besides that, it best becometh a King to purify and make famous his own tongue; wherein he may go before all his elects; as it setteth him well to do in all honest & lawful things.  
And amongst all unnecessary things that are lawful and expedient, 
Of the exercise of the body. Xē. 1. Cyr  I think exercises of the body most commendable to be used by a young Prince, in such honest games or pastimes, as may further ability & maintain health. For albeit I grant it to be most requisite for a King to exercise his engine, which surely with idleness will rouste and become blunt; yet certainly bodily exercises and games are very commendable; 
plate. 6. de leg. ●●r. 7. & 8. pol. Cic. 1. Of.  as well for bannishing of idleness( the mother of all 'vice) as for making his body able and durable for travell, which is very necessary for a King. But from this count I debar all rough & violent exercises, as the foot-ball; metre for laming, then making able the vsers thereof: as likewise such tumbling tricks as onely serve for Comedians & Balladines, to win their bread with. But the exercises that I would haue you 
Pl. eod.  to use( although but moderatlie, not making a craft of them) are running, leaping, wrestling, fencing, dancing, & playing at the caitche or tennis, archery, pall maillé, & such like other faire & pleasant field games. 
Xē. in Cyr Is. de iug.  And the honourablest & most commendable games that ye can use, are on horseback: for it becometh a Prince best of any man, to be a faire and good horse-man. use therefore to ride and danton great and courageous horses; that I may say of you, as Philip said of great Alexander his son, 〈◇〉. 
Plut. in Alex.  And specially use such games on horse-back, as may teach you to handle your arms thereon; such as the tilt, the ring, and lowe-ryding for handling of your sword.  
I cannot omit here the hunting, 
Of hunting  namely with running hounds; which is the most honourable and noblest sort thereof: for it is a theeuishe form of hunting to shoot with guns and bows; and greyhound hunting is not so martiall a game. But because I would not be thought a partial praiser of this sport, I remit you to Xenophon, 
in Cyn. 1. Cyr. & de Rep. Lac. Cic. 1. Of.  an old & famous writer, who had no mind of flattering you or me in this purpose: & who also setteth down a faire pattern, 
Cyropoedia.  for the education of a young king, under the supposed name of Cyrus.  
As for hawking I condemn it not, 
Of Hawking.  but I must praise it more sparingly; because it neither resembleth the warres so near as hunting doth, in making a man hardy, and skilfully ridden in all grounds; and is more uncertain and subject to mischances: and( which is worst of all) is there-through an extreme stirrer up of passions. But in using either of these games observe that moderation, that ye slip not there-with the houres appointed for your affairs, 
Ar. 10. Aeth.  which ye ought ever praeciselie to keep: remembering that these games are but ordained for you, in enabling you for your office, for the which ye are ordained.  
And as for sitting house pastimes, where-with men by driving time, 
Of housegames.  spur a free and fast enough running horse( as the proverb is) although they are not profitable for the exercise either of mind or body, 
Ar. 8. pol  yet can I not utterly condemn them; since they may at times supply the room, which being empty, would be patent to pernicious idleness quia nihil potest esse vacuum. I will not therfore agree with the curiosity of some learned men in our age, 
Dan. de lus. al.  in forbidding carts, dice, and other such like games of hazard; although otherways surely I reverence them as no table & godly men. For they are deceived therein, in founding their argument vpon a mistaken ground; which is, that the playing at such games, is a kind of casting of lot, & therfore unlawful; wherein they deceive themselves. For the casting of lot was used for trial of the truth in any obscure thing, that otherways could not be gotten cleared; & therfore was a sort of prophecy: where by the contrary, no man goeth to any of these plays, to clear any obscure truth, but only to gauge so much of his own money, as he pleaseth, vpon the hazard of the running of the carts or dice; as well as he would do vpon the speed of a horse or a dog, or any such like gaigeour. And so, if they be unlawful, all gaigeours vpon uncertainties must likewaies be condemned. Not that thereby I take the defence of vain carters and dicers, that waste their moyen, and their time( whereof few consider the preciousness) vpon prodigal and continual playing: no, 
Cic. 1. Of.  I would rather allow it to be discharged, where such corruption cannot be eschewed. But only I cannot condemn you at some times, when ye haue no other thing a do( as a good King will be seldom) & are weary of reading, or evil disposed in your person, and when it is foul and stormy weather; then, I say, may ye lawfully play at the carts or tables. For as to dicing, I think it becometh best debauched souldiers to play at, on the head of their drums, being only ruled by hazard, and subject to knauishe cogging. And as for the chess, I think it over fonde, because it is over wise and Philosophicke a folly. For where all such light plays, are ordained to free mens heads for a time, from the fashious thoughts on their affairs; it by the contrary filleth and troubleth mens heads, with as many fashious toys of the play, as before it was filled with thoughts on his affairs.  
But in your playing I would haue you to keep three rules: 
Rules in playing.  first or ye play, consider ye do it onely for your recreation, and resolve to hazard the loss of all that ye play; and next, for that cause play no more thē ye care to cast among Pages; & last, play always faire play precisely, that ye come not in use of tricking and lying in jeste: otherwise, if ye cannot keep these rules, my counsel is that ye alluterly abstain from these plays. For neither a mad passion for loss, nor falsehood used for desire of gain, can be called a play.  
now, 
What choice of company.  it is not onely lawful, but necessary, that ye haue company meet for every thing ye take on hand, as well in your games and exercises, as in your grave and earnest affairs. 
Is. de reg. Cic. 1. Of.  But learn to distinguish time according to th'occasion; choosing your company accordingly. confer not with hunters at your counsel, nor in your counsel affairs; nor dispatch not affairs at hunting or other games. And haue the like respect to the seasons of your age; using your sorts of recreation and company therefore, aggreeing there-unto. For it becometh best, as kindliest, every age to smell of their own quality, 
Ar. 2. ad Theod.  insolence and unlawful things being always eschewed: & not that a colt should draw the plough, and an old horse run away with the harrows. But take heed specially, that your company for recreation, be chosen of honest persons; not defamed or vicious, mixing filthy talk with merrines Corrumpunt bonos mores colloquia praua. And chiefly abstain from haunting before your marriage, 
Men.  the idle company of dames, which are no thing else, but irritamenta libidinis. Be war likewaies to abuse yourself, in making your sporters your counsellors: and delight not to keep ordinarily in your company, Comoedians or Balladines: for the gangrenes delighted most in thē, 
Pl. 3. de rep. Ar. 7. & 8. pol. Sen. 1. ep.  glorying to be both authors & actors of comedies & tragedies themselves. Wher-upon the answer that the poëte Philoxenus disdainfullie gave to the tyrant of Syracuse there-anent, 
Dyonis.  is now come in a proverb, reduc me in latomias. And all the ruse that Nero made of himself when he died, 
Suid.  was Qualis artifex pereo? 
Suetan Ner.  meaning of his skill in menstrally, and playing of tragedies: as indeed his whole life and death, was all but one tragoedie.  
Delight not also to be in your own person a player vpon instruments; especially on such as commonly men win their living with: nor yet to be fine of any mechanic craft: 
1. Sep.  Leur esprit s'en fuit an 'bout des doigts, saith Du Bartas: whose works, as they are all most worthy to be read by any Prince, or other good Christian; so would I especially wish you to be well versed in them. But spare not some-times by merry company, to be free from importunity: for ye should be ever moved with reason, which is the onely quality whereby men differ from beasts; and not with importunity. For the which cause( as also for augmenting your majesty) ye shall not be so facile of accesse-giuing at all times, 
Curt. 8.  
Lui. 35. Xen. in Ages. Cic. ad Qfrat.  as I haue been: and yet not altogether retired or locked up, like the Kings of Persia: appointing also certain houres for public audience.  
And since my trust is, that GOD hath ordained you for more kingdoms then this( as I haue oft already said) press by the outward behaviour as well of your own person, 
Aspecial good rule in government.  as of your court, in all indifferent things, to 'allure piece & piece, the rest of your kingdoms, to follow the fashions of that kingdom of yours, that ye find most civil, easiest to be ruled, and most obedient to the laws. For these outward and indifferent things, will serve greatly for allurements to the people, to embrace and follow virtue. But be ware of thrawing or constrayning them thereto; letting it be brought on with time, and at leisure: specially by so mixing through alliance & daily conversation, the inhabitants of every kingdom with other, as may with time make them to grow and wield all in one. which may easily be done betwixt these two nations, being both but one Ile of britain, and already joined in unity of Religion, & language. 
The fruitful effects of the un● on.  So that even as in the times of our ancestors, the long warres and many bloody battels betwixt these two countries, bread a natural & haereditarie hatred in every of them, against the other: the uniting & wielding of them hereafter in one, by all sort of friendship, commerce, and alliance; will by the contrary, produce and maintain a natural & inseparable unity of love amongst them. As we haue already( praise be to God) a great experience of the good beginning hereof, 
already kithing in the happy amity.  & of the quenching of the old hate in the harts of both the people; procured by the means of this long & happy amity, between the queen my dearest sister & me; which during the whole time of both our reigns hath ever been inviolablie observed.  
And for conclusion of this my whole treatise, 
Conclusion in form of abridge of the whole treatise  remember, my son, by your true & constant depending vpon God, to look for a blessing to all your actions in your office: by the outward using thereof, to testify the inward uprightness of your hart; and by your behaviour in all indifferent things, to set forth the vive image of your virtuous disposition: and in respect of the greatness & weight of your burden, to be patient in hearing, keeping your hart free from praeoccupation; ripe in concluding, and constant in your resolution. 
Thuc. 6. Dion 52.  For better it is to bide at your resolution, although there were some defect in it, then by daily changing, to effectuate nothing. Taking the pattern thereof from the microcosm of your own body: wherein ye haue two eyes, signifying great fore-sight and providence, with a narrow looking in all things; and also two ears, signifying patient hearing, and that of both the parties: but ye haue but one tongue, for pronouncing a plain sensible, & uniform sentence; & but one head, & one hart, for keeping a constant & uniform resolution, according to your apprehension: having two hands and two feet, with many fingers & toes for quick execution, in employing all instruments meet for effectuating your deliberations.  
But forget not to digest ever your passion, before ye determine vpon any thing, since Ira furor brevis est: 
Hor. lib. 1 epist.  uttering onely your anger according to the Apostles rule, Irascimini, 
Eph. 4.  said ne peccetis: taking pleasure, not onely to reward, but to advance the good; which is a chief point of a Kings glory( but make none overgreat, but according as the power of the country may bear) and punishing the evil; 
Ar. 5. pol Dion. 52  but every man according to his own offence: not punishing nor blaming the father for the son, 
Pla. 9. de leg.  nor the brother for the brother; much less generally to hate a whole race for the fault of one: for noxa caput sequitur.  
And above all, let the measure of your love to every one, be according to the measure of his virtue; letting your favour be no longer tied to any, then the continuance of his virtuous disposition shall deserve: not admitting the excuse vpon a just revenge, to procure oversight to an injury. For the first injury is committed against the party: but the parties revenging therof at his own hand, is a wrong committed against you, in usurping your office, whomto onely the sword belongeth, for revenging of all the injuries committed against any of your people.  
Thus hoping in the goodness of God, that your natural inclination shall haue a happy sympathy with these precepts, making the wise-mans schoolmaster, which is the example of others, to be your teacher, according to that old verse, Foelix quem faciunt aliena pericula cautum; eschewing so the ouer-late repentance by your own experience, which is the schoolmaster of fools; I will for end of all, require you, my son, as ever ye think to deserve my fatherly blessing, to keep continually before the eyes of your mind, the greatness of your charge: 
plate. in pol. Cic. 5. de rep.  making the faithful and due discharge thereof, the principal butte ye shoot at in all your actions: counting it ever the principal, & all your other actions but as accessories, to be employed as middesses for the furthering of that principal. And being content to let others excel in other things, let it be your chiefest earthly glory, to excel in your own craft: according to the worthy counsel & charge of Anchises to his posterity, in that sublime & heroical Poet, wherein also my dicton is included; 
Excudent alij spirantia molliùs aera, 
Virg. 6. Aen.   
Credo equidem, & vivos ducent de marmore vultus,  
Orabunt causas meliùs, coelique meatus  
Describent radio, & surgentia sydera dicent.  
Tu, regere imperio populos, roman, memento  
( Hae tibi erunt artes) pacique imponere morem,  
Parcere subjectis, & debellare superbos.   
 crown and crest with lion