A PRINCE'S LOOKING GLASS, OR A PRINCE DIRECTION, very requisite and necessary for a Christian Prince, to view and behold himself in, containing sundry, wise, learned, godly and Princely precepts and instructions, excepted and chosen out of that most Christian, and virtuous ΒΑΣΙΛΙΚΟΝ ΔΩΡΟΝ, or his majesties instructions to his dearest son HENRY the Prince, and translated into Latin and English verse (his majesties consent and approbation being first had and obtained thereunto) for the more delight and pleasure of the said Prince now in his young years: By William Willymat.  Prov. 22.6. 
Instrue puerum, pro ratione viae ipsius: & quùm valde senuerit, non recedit ab 〈◊〉.  Phocilides. 
Dum teuer est natus, generos●… instrue mores.  
PRINTED BY JOHN LEGAT, PRINter to the University of Cambridge. 1603. And 〈◊〉 to be sold in Paul's Churchyard at the sign of the 〈◊〉 by Simon Waterson.   

TO THE MOST Virtuous, and famous young Prince, HENRY FREDERICK, Prince of Wales, Knight of the most noble order of the Garter: Grace from God the Father, and all manner of happiness and blessings external, internal, and eternal, through Christ jesus.  
Philip the King of Macedonia immediately after the birth of his son Alexander, is said to have written unto that most famous Philosopher Aristotle after this manner: Philippus Aristoteli salutem dicit. Filium mihi genitum scito, quamobrem dijs habeo gratiam, non perinde quia natus est, quàm pro co quod nasci contigit temporibus vitae tuae: spero enim fore, ut educatus eruditusque abs te, dignus existat & nobis, & rerum istarum successione, etc. But I may write unto you (O most worthy young Prince) Deo Opt. Max. gratias habeto maximas, non perinde quia natus es princeps, quàm pro eo, quod à tanto Rege, talique patre divina benignitate genitum esse contigit, qui & potuit, & voluit, te suo ipsius cerebro, suo ipsius calamo, suo ipsius labour, cura & diligentia ita formare & erudire, ut & illo patres, & regnorum suerum successione dignus existas. Plato likewise is said to have left it written that the Kings of Persia with great care and diligence, sought forth four manner of teachers to instruct such their children, as they hoped should succeed them in their kingdoms: first the truest that might be found, which did ever teach them that truth in a king was always most chief to be regarded, and maintained: secondly the justest, who ever taught them that justice in a politic government was to be preferred: thirdly the temperatest, who always set before them examples of temperancy: and four the valiantest, who ever showed them many things concerning fortitude, theorical virtues, and the worthy acts of kings, Princes, and noble men, and exhorted them diligently to imitate good examples, and to eschew, hate, and utterly detest the bad examples, and shameful enterprises of wicked tyrants. But I may write unto you (most virtuous Prince) that as our heavenly father hath liberally provided for you by birthright, (if you live thereunto) the sceptres of divers kingdoms; so hath he also as lovingly caused you to be borne the son of such a father, who as he is able through the rare and excellent gifts of God; so by the penning of that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your only self, he hath showed himself in very deed to be answerable to those four picked, sought for, and chosen teachers of the Persians. Do but view, I pray you, and consider a while the four qualities of those four Persian teachers, and then weigh and examine your own dear father's Christian, and Princely instructions, and you shall right soon perceive that his fatherly precepts there, unto you commended, do not a far off point, and aim at those four virtues by them severally taught, but rather in such abundant sort (considering his short and compendious manner of writing) display, and lay open for your instruction, and admonition, first the truth, I mean the most true prudency of Gods most holy word, which he in earnest wise commendeth unto you, in yourself, and among your subjects to be especially regarded, and maintained. Secondly justice which teacheth you to be careful with great magnanimity, wisdom, and discretion to preserve your politic government. Thirdly temperance, or moderation, which he chargeth you over and over again, to observe, not only in your kingly offices and duties, but also even in all things indifferent, as in your apparel, in your meats, and drinks, your sleeping, your bodily exercises, etc. And four fortitude, describing there unto you, what true fortitude is, and wherein it truly consisteth. The which four virtues, and many others, your father's book (savouring of no small pains, diligence, & vigilant reading,) entreated of; which after that it came to my hands here in England (since the decease of our late sovereign Queen Elizabeth) my wits were so ravished therewith at the first reading, that I again and again read it over, and yet not sufficed therewith, I took pen in hand, and as my slender wit and ability served me, I excerpted, and here and there picked out, briefly as I could, the fittest and principallest precepts and instructions, and those severally have I translated into Latin & English verses, every sentence into a Tetrastick Latin, & an Hexastick English, which in that sudden philautical heat of my spirit, I have caused here to be published, & presumed very boldly like a blind Bavius to commit them to the shrouding of your Princely wings, most humbly craving that you would pardon mine attempt and grant them your favourable protection: which if you will vouchsafe to do, then shall both this hasty birth of my weak brain come abroad with more safety from the nipping of all busy baweling barkers, curious cavillers, saucy Sycophants, and all the factious family of Momus his mates, and myself also as otherwise, so hereby the more bounden continually to invocate the Almighty's majesty, so to direct, govern, and guide all your actions with his holy spirit, that here in this life you may principally become zealous for his honour and glory, then that you may in some good measure satisfy the hearty hope and desired expectation, patriae, parentum, & amicorum ortus tui partem sibi vendicantium; And lastly, afterwards obtain a portion in the number of Gods elect children in that heavenly Jerusalem.  
Ruskington in Lincolnshiere this 6. of December. 1603. Your Father's Majesties most loyal subject and both his and your humble Orator, William Willymat.   

SPECULUM PRINCIPIS.   

Lib. 1. Speculum Principis:  

1. Praeceptum. Deus cognoscendus, amandus, gratiae deo agendae.  
SIt tibi cura Deum cognoscere prima potentem,  
Proxima syncero complecti cordie amore:  
Quote maiori Deus insignivit honore,  
Is sibi vult; anto referatur gratia maior.   

2. Praeceptum. Regi non conceditur liberior potestas peccandi quòd Rex sit.  
Non tibi liberior sceleris concessa potestas,  
Quod reliquos superas regis diademate clarue.  
Juspicitur populo minimus vel Principis error,  
Grandia cum nihili privati crimina pendit.   

3. Praeceptum. Reges quantum authoritate, tantum virtute, & bonis operibus, subditos praecedere debent.  
Esto memor reges solio pracellere plebi,  
 coram populo vigeant virtute serena,  
Atque palam niteant operum splendore bonorum,  
Lumen ut accensum spissas illuminat umbras.   

4. Praeceptum. In timorem, & notitiam Dei, intendendus est animus.  
 te sacra docent Salomonis dicta, timorem  
Notitiamque dei, pra cunctis arripe rebus:  
Haec quaecunque decent profitentem dogmata Christi,  
To praestare docent, munusque subire Monarchae.   

5 Volenti regis aut Christiani officia & mumera exequi, sacrae scrutandae sunt literae.  
Si cupias populo moderari legibus aequis,  
Si vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctam traducere vitam:  
Scripturas scrutare sacra●, lege, percipe lectas,  
 verus pateat sensus dominumque precare.   

6 Non ad sensus nostros interpretandae sunt sacrae scripturae.  
Scripturae à recta nunquam declinet amussi  
Tur bidus affectus, sed eum rege lumino verbi:  
Nec contra sensum violenter coge sacrata  
Verba loqui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qúod quidam turpiter audent.   

7 Scriptura duo in se continet, mandatum, & prohibitum.  
Pagina sacra duo praesertim continet in se,  
Quae bona sunt mandat, prohibet contraria, pare  
Partem in utramque libens, tibi nec satis esse putabis  
Declinasse malum, bona si non feceris aequé.   

8 Non est alicui indulgendum peccato, tametsi plurima alia praestiteris bona.  
Neue putes licitum quod sacrae legis adactus  
Imperio, bona praestiteris vel plurima, factis  
Turpia praetextu justis miscerier isto  
Posse; deo scelus hoc est intolerabile justo.   

9 Totus Dei cultus in duobus positus est.  
Relligio gradibus constat divina duobus,  
Interiore, Deum prece sollicitare fideli:  
Exteriore, sacros vitae producere fructus;  
Ille Dei, cultum, docet, hic te fratris amorem.   

10 Firmissima religionis fundamenta sunt sacrae scripturae.  
Hanc veram solamque putes quam sustinet ipsa  
Pagina sacra (basis firmissima) relligionem.  
Non scripto verbo fundata superflua sunto;  
Huic simul oppositum sit detestabile monstrum.   

11 Duae sunt totius sacrae scripturae partes, fundamentum prioris est lex, posterioris Christus.  
Scripturae partes sunt lex, amp; foedera pacis  
In Christo mediant ratae, peccata revelat  
Lex iramque Dei, foedo pro crimine iustam:  
Foedus habet Christum peccatum morte fugantem.   

12 Legis epitome est decalogus, per Mosen & Prophetas fusiùs explicatus.  
Legis summa decem praeceptis traditur, atqui  
Fusiùs haec Moses aperit, sanctique Prophetae.  
Praemia morigeris proponunt dulcia sanctis,  
Et sua consequitur iustissima poena rebelles.   

13 Summa evangelii continetur in quatuor historijs de Christi nativatate, vita, morte, etc.  
Quatuor historijs descripta est gratia sacris,  
Quae referunt Christum natum, vivum, cruce passum,  
Morte resurgentem, coelos, superosque petentem:  
Vsus Apostolicis quorum patet ordine scriptis.   

14 Peccati cognitio ex lege, cuius commentaria sunt Prophetae, & libri Proverbiorum, & Ecclesiastae.  
Peccattum vis lege tuum cognoscere tetrum?  
Perlege divini Mosis pia scripta Prophetae.  
In Mosis libros vis commentaria? prudens  
Perlege quae scripsit Solomon, alijque Prophetae.   

15 Perlegant reges, divinitus inspiratos regum libros, & annales.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptos annales perlege regum,  
Hîc etenim cernes, moresque modumque regendi:  
Hîc inter reges vitiosos, sive beatos,  
Te facilè invenias, propria seu class reponi.   

16 Doctrina, vita, & mors Christi, ex quatuor Euangelistarum historijs, & ex Apostolorum epistolis petenda sunt.  
Doctrinam Christi, vitam, mortemque laboras  
Scire? evangelii scriptores perlege sacri:  
Scire tamen plus vis? quid mandat epistola Pauli,  
Quid Petri pete, quid judae, divique johannis.   

17 Casto, sancto, lubentique animo legendae sunt sacrosanctae scripturae.  
Syncero, castoque legas pia dogmata cord,  
Quae superant captum sancto reverere timore,  
Saepius & laeto lege pectore cognita, dura  
Perspicere ut possis, summo contend labore.   

18 Fides animam Deo conglutinans, precibus nutritur.  
Quae promissa dei sibi firmiter applicat ipsi  
Hanc (dilect) fidem rape, vi faelice coactam:  
Haec alit, & purae mage relligionis adauget  
Semen, & ipsa dei verbo, precibusque fovetur.   

19 Precatio dominica, Psalmique Davidici praecipuae in precibus formae.  
Dirigat in precibus brevis & pia forma precandi  
A Christo praescripta suis: & Davidis hymni,  
Qui regni fasces gestans, conducere regi,  
Qua possunt novit, precibusque petenda modestis.   

20 Saepe deum precare, animo praesertim quielo, vel saltem lecto decumbens.  
Sollicita dominum precibus cum libera curis  
Mens siet, imprimis dederis cum membra quieti.  
Publica namque alijs praebent exempla precandi  
Vota magis, quam dant solatia justa precanti,   

21 Quae precibus à Deo petenda.  
Non contend tuis solùm coelestia votis,  
Sed nunc exigui, nunc magni ponderis ora  
Accumulet tibi dona deus, quibus ipse potitus  
Tandem confirmes fidei rata pignora verae.   

22 Impetrata à deo gratissimo accipienda animo; non impetrata aequo ferenda animo.  
Si deus annuerit precibus, votique potentem  
Fecerit, ipse refer grates mox pectore laeto;  
Sin contra: ipse feras, dominum votisque fatiga,  
 vidua iniusti penetravit judicis aures.   

23 Conscientia quid sit, unde sit, quales eius effectus.  
Nil conscire sibi, nihil est nisi mentis opacae  
Lumen, ab aterno cuivis motore tributum;  
Siqua gerit justè, restatur justa gerenti,  
Si sed iniqua facit, sensu compungit amaro.   

24 Conscientia quomodo tractanda, & qui eius morbi.  
Nil conscito tibi, nulla pallescito culpa,  
Non sis securus, tua te malefacta repungant,  
Vana superstitio non te perstringat, ut ulla  
Grata Deo speres, nisi quae Deus imperet ipse.   

25 Quomodo agenda sit vita, ut nullam in animis nostris conscientiae labem habeamus.  
Singula quoque die recolas commissa scelestè,  
judicioque tuo damnabis turpia, ne te  
Vindictam repetendo, deus dijudicet acer  
judex, abiectâque morâ vitiofa relinquas.   

26 Dies extremi judicij assiduè recolendus.  
judicij extremi quo te mors pallida sistet  
Esto memor, tanquam rationem iure daturus,  
Praesentemque diem tibi diluxisse supremum  
Credito, sic nunquam metues fera spicula mortis.   

27 A iurando & mentiendo abstinendum.  
In vanum domini iurando assumere nomen  
Noli: lucra scelus magnum non magna sequentur.  
Mentiris metuas, sis audax dicere verum.  
Peccat enim pariter mendax, & vera rocondens.   

28 Inter substantias & umbras est discernendum.  
In mediis discrimen habe, rebusque salutis,  
Externos inter ritus, cultumque supremi  
Numinis internum discern, dei petat ipsa  
Quid lex, quid figmenta hominum distingue peritè   

29 Verbum Dei si referant ministri, honore sunt digni; sin contrà, cohibendi.  
Si domini verbo referant fundata ministri,  
Legatos tanquam Christi reverere ministros:  
Sed fines verbi tibi si transire videntur,  
Regali sceptro tales compesce vagantes.   

30 Sit deus in ore tibi parcius, in cord vero frequentiùs.  
Ore Deus modicè, sed pectore plurimus esto;  
Virtutem quod ames ipsam, & virtutis alumnos,  
Omnigenumque scelus quod detestabile ducas,  
Re potiùs cupias populo, quam voce patere.   

31 Non sis hypocrita, sed re potiùs, quam nomine pius esse studeto.  
Non placeant fictae species pietatis, & umbrae,  
Nec potiùs mundi, quam coeli munera sperus,  
Nam tibi pro meritis operum si praemia captes  
In terris, coelis quae sunt tibi debita perdes.   
Finis libri primi.   

Or a Prince's direction. 1. Book.  

1  
CAre first my son your God to know and love,  
Which rules all things from azured skies above:  
Who as he hath you brought to glorious throne  
Of regal state, above the rest, alone,  
So doth he still expect of you justly,  
Redoubled thanks, from heart unfeignedly.   

2  
Think not you may more boldly sin embrace,  
Because you sit aloft in royal place:  
But know because you are a Prince of fame,  
That vice must not disgrace your Princely name:  
A Prince's fault, though small, each man doth scorn,  
When subjects heinous faults are lightly borne.   

3  
On Princes God doth glory great bestow,  
Above their subjects far in fame to flow,  
Hereby declaring plain as in a glass,  
That they in virtues must all other pass:  
Their virtuous life to all must cast a light,  
As candles clear do shine in darksome night.   

4  
First strive for knowledge of your God to have,  
And next his fear in heart sure to engrave:  
As Solomon doth teach in words full plain,  
From thence the surest treasures you shall gain,  
Your kingly duties here on earth to frame,  
And be a Christian true in deed and name.   

5  
The path that doth direct you to the place  
Where you may learn to sway your kingly mace,  
Is sacred Scriptures; which both read, and hear,  
Search out, and learn them with true Christian fear:  
And pray to God your senses so to guide,  
That from true sense thereof you never slide.   

6  
Let your affections framed by nature's mould  
Perverse and vile, directly keep and hold  
The sacred steps of Oracles divine,  
From sense whereof, do not a jot decline:  
Wrist not the same to serve your wicked will,  
Like Puritans who so the Scriptures spill.   

7  
Two things doth holy writ chief contain,  
First good to do, then evil to refrain,  
And both obeyed must be with all your heart:  
Do good things well, from evil do departed.  
And think it not enough t' abstain from sin,  
Unless you practise good, and joy therein.   

8  
This error vile, let not your heart assail,  
Which doth with too too many men prevail:  
Although you have performed good deeds before  
In former times, and eke of those good store,  
Yet as a cloak you may not them pretend,  
To sinful acts sometimes to condescend.   

9  
Gods service pure which he of us demands,  
In two degrees, or duties duly stands:  
By faithful prayer to invocate his name,  
And next, in righteousness our lives to frame:  
These twain to practise right from conscience pure,  
To God, and man, is our best service sure.   

10  
Hold this for truth (an axiom sure and sound)  
That that religion which is surely found  
In sacred holy writ doth pure remain:  
All points thereon not grounded are but vain.  
And all things else contrary to this word  
Account them vile, and eke to be abhorred.   

11  
Two parts the sacred Scriptures do contain,  
The Law describing sin to sinners plain,  
And justice due to sin: the Gospel than  
The ground whereof is Christ, who sinful men,  
Derived right from Adam's sinful race,  
From death redeems, and offers freely grace.   

12  
Gods laws hath precepts ten laid for his ground,  
Whose sense doth Moses more at lardg expound,  
And Prophets do the same at large dilate,  
Describing plain each persons just estate:  
Denouncing bliss to such as do obey,  
But endless pains to such as go astray.   

13  
The word of grace th' Evangelists unfold,  
Wherein the wondrous birth of Christ is told  
His life, his death, his resurrection,  
And last to heaven his ascension:  
The use whereof to every Christians view,  
Th'Apostles sent as commentors to show.   

14  
Desire you for to know your sins, alas,  
Which by the law appear as in a glass?  
Read Moses books: a comment would you have  
His works t' expound? the Prophet's grave  
Peruse, and works which Solomon the wise,  
The pattern great of wisdom did devise   

15  
The books of kings, and Chronicles oft read,  
There you your mind with stories may well feed,  
There government is seen of kings of old,  
There shall you see yourself to be enrolled.  
In Catalogue of kings that lived well,  
Or of such as in lewdness did excel.   

16  
Desire you for to know what Christ hath taught,  
His life, his death, what miracles he wrought?  
Th' Evangelists to read, then take in hand:  
His will yet would you further understand?  
Th' Apostles writings read, which will you train,  
In Christ his school true wisdom to attain.   

17  
Read holy writ with sanctified mind,  
Where hidden truth you cannot plainly find,  
Such places do with reverence admire,  
Your shallow wits which cannot well aspire  
To sense divine, control; read places plain  
With joy, let intricat be won with pain.   

18  
Lay hold on faith, that faith surely embrace,  
That apprehends God's free eternal grace,  
By Christ, persuading you still to apply,  
His promise to your soul undoubtedly,  
This faith religion feeds, this life doth give,  
And this by holy word, and prayer doth live.   

19  
Let all your prayers for substance be the same,  
Which Christ our saviour did first for us frame,  
And David's psalms, who being king could tell  
By practice wants of worldly princes well;  
He knew what might at high jehovahs' hand,  
Be craved best, and what he would withstand.   

20  
Pray oft, when mind is not with troubles priest,  
But chiefly, when you are in bed at rest,  
In secret to your God see than you pray,  
Though oft you have performed this by day,  
For public prayer doth more example show,  
Then yield to him that prayeth comfort true.   

21  
Request of God not things spiritual  
Alone, but sue sometimes for temporal,  
Sometimes with greater things, sometimes with less,  
Desire that he would you vouchsafe to bless;  
That so enjoying oft your full request,  
Your faith thereby confirmed may surely rest.   

22  
If God in prayer give you good success,  
Then thank him from your heart with joyfulness  
If not, yet learn with patience true to bear  
What he allots, and cease him not to fear:  
And as th'unrighteous judge the widow poor  
Did urge, so you your god with prayer implore.   

23  
What conscience is, if you desire to know,  
A light of knowledge which from god doth flow,  
Within man's heart engraft I do it call,  
Attending aye upon his actions all:  
If right he doth, of right it witness bears,  
If wrong, it daunts his heart with inward fears.   

24  
Your conscience pure if that you will retain,  
Let not the same these foul diseases stain,  
A cauterizd obdurate sense of sin,  
By careless long continuance therein.  
No superstitious rite let you withdraw  
To serve your god contrary to his law.   

25  
Your conscience clear to keep (a salve to find)  
Your by past actions daily call to mind,  
Accuse, condemn, and judge yourself of all,  
That God your sins do not to judgement call,  
Such sins as have your righteous God offended,  
Avoid and see the same with speed amended.   

26  
The final doom of fearful judgement day,  
When due account shall come, remember aye:  
In living learn to die, your life so cast,  
As if each day of life should be the last,  
So fear of death from heart you shall extrude,  
Which justly deemed is true fortitude.   

27  
Lest that your tender conscience you offend,  
By use of swearing, carefully attend,  
A sin by which small gain you can possess,  
Excuse therefore it doth deserve the less,  
Untruth to speak, or truth deny beware,  
Two sister sins, and God will neither spare.   

28  
Twixt weighty points of your salvation,  
And matters of small estimation,  
Learn wisely to discern with might and main,  
Twixt substances, and shadows merely vain,  
Distinguish right twixt Gods revealed will,  
And man's devised dreams put difference still.   

29  
Whiles Pastors truly preach Gods sacred word,  
And doctrine sound that doth thereto accord,  
As heralds sent from God do them obey:  
But if from holy scriptures bounds they stray,  
Account them then as foolish, light, and vain,  
And use good means to bring them home again.   

30  
In common talk your words see so you frame,  
That much you do not use Gods holy name:  
But in your heart see that he deeply dwell,  
And let no vain conceits him thence expel:  
How virtue you do love, and vice detest,  
By deeds, not words, let plainly be expressed.   

31  
joy more your virtuous life indeed to see,  
Then of the world accounted so to be,  
For more rewards expect, and greater praise  
Of God, for works then in your mortal days;  
If for good deeds you look for glory here,  
Rewards you lose for you prepared else where.   
The end of the first Book.   

Lib. 2. Speculum Principis:  

1 Salubres & bonae leges sunt condendae, & ad earundem obedientiam cogendi sunt subditi.  
QVatenus es princeps leges sancire salubres  
Conuenit, & populos latis parere rebelles  
Cogere, deinde tuae vitae, & pietate tuorum,  
Te decet exemplar populo praebere misello.   

2  leges meliùs sanciantur, inter regem & Tyrannum distinguemdum.  
 possis leges meliùs stabilire beatas,  
Obserua cautè, quid sit discriminis inter  
Regnantem justè regem, tumidumque Tyrannum,  
Hinc proprium munus facili ratione patebit.   

3 Quomodo inter se differunt rex & tyrannus.  
Rex bonus ad populi se commoda ritè creatum  
Agnoscit, sceptrumque dei putat esse: Tyrannus  
Se credit cives ideo accepisse regendos,  
 sibi sint praeda, ut miseros rapiat, lanietque.   

4 Boni regis erga subditos suos officia quae sint.  
Si tibi regales petis ut tribuantur honores,  
Totus in hoc fueris, populi curare salutem,  
Commoda venari, cives pacesque tueri,  
Quo natos dulces pater amplexatur amore.   

5 Boni regis, qualis vita, mors ita.  
Si tibi commissas rectè moderaris habenas  
Imperij, placida morieris pace, sepultum,  
Qui mir abantur vivum, meminisse iwabit.  
Semper & astrigero mens aurea vivet olympe.   

6 Tyranni habent suam Nemesin.  
Expectes populum te sponte lacessere bello,  
Pellere vel regno, vel diro sternere ferro,  
Sceptra gubernantem dominantis more tyranni;  
Ridiculus fie●, Stygis & tormenta subibis.   

7 Reipublicae paucae leges maximè sunt utiles,  
Ne sis sollicitus complures condere leges,  
Sit satis impleri paucas, populoque salubres,  
Quid populi rabiem metues, vulgique furorem  
Quod justa exequeris●iustum probat improbus ipse.   

8 Nimia clementia, nimiaque severitas quid efficiunt.  
Nec nimis esto tuis clemens, rigidusué Tyrannus.  
Hoc damnum capitale ciet, parit illud apertum  
Contemptumque tuì, pariter legumque tuarum:  
unde fluent diri sceleris cumuli atque caternae.   

9 Crimina non condonanda, sed morte digna.  
Non artes magicae, nec non spontanea caedes,  
Incestusque veneficium, scelus & Sodomorum,  
Fictitij nummi, nec quidquam tale repertum,  
Effugiat sine morte gravi, quam iure merentur.   

10 Qui falsos spargunt rumores non condonandi.  
His non absimile est, paenasque meretur easdem  
Si quis rumores disiecerit ore nefandos,  
Aut scripto, quibus est illata parentibus ipsis,  
Princibusque tuis falsô nota criminis atri.   

11 Oportet regemin subditorum suorum oppressores severé animaduertere.  
Qui cruciant spoliantque opibus violenter egenos,  
Hos cohibe, causasque inopum defend tuorum:  
Nam tibi quae maior contingat gloria regi,  
Quam fraenare avidos inopum bona fraud petentos?   

12 Coram justo judice non est personarum acceptio.  
judicij dominus sedem sibi vendicat ipse,  
Hîc neque dextrorsum flectes vestigia index,  
Neue sinistrorsum, vitijs causisque potentum  
Indulgendo nimis, nec e●enos commiserando.   

13 Oportet regem subditorum suorum vitia intueri, eademque statim reprimere.  
 medicus primò vitiosos scire laborat  
Corporis humores, medicas tunc applicat artes;  
Sic Princeps sapiens latè dominantia primò  
Crimina disquirit, mox amputat ense reperta.   

14 Superbia, avaritia, & ambitio, tres Ecclesiae morbi.  
Pestiferos olim passa est Ecclesia merbos  
Nummorum cupidamque sitim, fastumque superbum,  
Ambitionem etiam tollentem ad sydera cursum.  
Nuper & his cecidit Romana Ecclesia morbis.   

15 Puritanorum (quos vocant) vitia.  
Obserua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quos dicunt) lumine cauto,  
Quos tibi, nec meritum, nec iuramenta fideles  
Efficient, rabidae devotos seditioni,  
Quos ciet ambitio, quibus & convitia cordi.   

16 Docti & boni Ecclesiae ministri meritò extollendi.  
Artibus ingenuis qui se excoluere ministri,  
Quique suam degunt expertem crimine vita●…,  
Illis praecipuè iure assignentur honores,  
Praeficias gregibus sacris, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

17 Boni Pastores amandi, Puratani vero reijciendi.  
Nemo tibi pastore bono sit charior unquam,  
Quique putant vitio se puros prorsus ab omni  
Reijce, praecipuam tibi crede obtingere laudem  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim voci●ari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

18 Generalia praecepta, in Ecclesiae bonum.  
Doctorem grex quisque suum doctumque piumque  
Obtineat, sua iura scholis des maxima doctis,  
Demissam coelo doctrinam protege, puram  
Quo primum à Christo fuit ordine tradita seruot.   

19 Alia.  
Quodcunque ad victum sanctis cultumque ministris  
Doctorumque scholis satis est, id rite parabis,  
Illorum & regimen decernas esse decorum,  
Promoveas humiles, paenis reprimasque superbos.   

20 De officijs pastoris & gregis sui.  
Discant praecones renereri iure priores,  
Hique suis gregibus justo decorentur honore,  
Hinc pietas populi, pax, & doctrina beati  
Maxima terrestris fuerint tibi gloria vitae.   

21 Episcopi quales non tolerandi.  
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resecoes, ita siquis Episcopus extat  
Indomitos fastus redolens, ritusque Papales,  
Hunc cohibe, & duris animos restringe catenis,  
 sacor hic ordo minima ne labe notetur.   

22 Nobilitatis Scotiae triplex morbus.  
Nobilitas Scotiae triplici quasi febre laborat;  
Vi premit afflictos, causas munitque suorum  
Iniustas, gaudet ferro se vindice diro  
Vlciscique suos, sontem punire, genusque.   

23 Discat nobilitas regis sui legibus sc subdere.  
 plebs, magnates ita subdere legibus aequis  
Se discant, parvi pendas ir amve furores.  
Namque reformandi reges nunquam esse probatum est  
Concilium, nisi praecedente tyrannide dura.   

24 Oportet regem (nobilibus praesertim & bonis subditis) se clementem & affabilem praebere.  
Qui sunt maiorum generoso sanguine nati,  
Conuivant vitae tibi consuetudine iuncti,  
Nec minus & pauper, vitae probitate decorus,  
 laesis ad te f●acilis fit tranfitus ipsis.   

25 Inimicitiae nobilium Scotiae quomodo reprimendae.  
Aduersus pugnas magnatum (nomine feidas)  
Legibus austeris contendito, quo tibi nemo  
Charior eset, capitis primùm discrimine mulctam  
Is subeat; sic poenas alios aliena docebit.   

26 Nobilium quanta cura sit habenda.  
Nobilium ne sit vulgaris cura tuorum.  
Saepe etenim virtus comitatur stemmate claros;  
Nobilium ex numero qui parent legibus almis  
Hos cole, seu regni patriarchas hos & honora.   

27 Nobiles quomodo tractandi.  
Regia nobilibus prognatis sanguine claro  
Fulgeat, hinc etenim veri nascuntur honores,  
Horum consilijs in magnis utere rebus,  
Dilige morigeros, rigidè tractato rebelles.   

28 Magnatum erga regem ministerium optimum.  
Instituas Proceres nullum praestare regenti  
Posse ministerium tibi quod iucundius extat,  
Quàm sisponte velint leges implere salubres,  
Atque leave exemple trahere ad vestigia vulgus.   

29 Mercatores reipublicae inutiles cohibendi.  
Quo sine non poterit populus bene degere vitam  
Navibus externas non exsportetur in oras:  
Non aliunde petat gerras mercator inanes,  
Lucrae sibi cumulans vendendo vilia magno.   

30 Qualis nummus cudendus.  
Materies patrij sit sola numismatis aurum  
Argentumque: bonis tua sic respublica dives  
Affluet, ingentes sic concumulabis in arcam  
Cautus opes, in militiam vel damna paratas.   

31 Artifices quomodo tractandi.  
Artifices si quid fabricantur fortè dolosè  
Vendentes magno, peregrinos undique doctos  
Accersens, permit tuis operentur in oris:  
Horum vesanos cura cohibere tumultus.   

32 Aduersus covitia & maledicta, quibus utendum remedijs.  
Si malè te dictis audet proscindere quisquam  
Improbus, hunc facilè tollit sententia legum,  
Sic tamen imperium instè tractabis, ut ater  
Iuspicient Mo●…s timent male dicere regi.   

33 Rex se & mitem, & severum exhibeat.  
 Populo mitem, sic aequa lance soverum  
Exhibeas vultum, sic qui convitia iactant  
Improba, dira metu committere crimina nunquam  
Audebunt, meritas motuentes Principis iras.   

34 Clementiae regis erga bonos subditos fructus.  
At tuti vivent tranquilla pace fruentes  
Laudati cives, plenis opibusque vigebunt,  
Et tua tam facilis coget clementia landes  
Ore tuas laeto resonare ad sydera coell.   

35 De ludis scenicis, publicis spectaculis, etc.  
 vivant homines 〈…〉 uncti foedere amoris,  
Publica permittas fie 〈…〉 ectacula, ludos  
Festaque concelebrent, domini modo Sabbata magni  
Ludicra tractando populus ne polluat audax.   

36 Semel in triennio oportet regem praecipuas regnorum suorum regiones visere.  
Nox ter Zodiaci percurrat signa recurui  
Phoebus, quin primas regnorum viseris urbes;  
Quaeque suos habeat prafectos gens ibi natos:  
Cum fueris praesens lites compone molestas.   

37 Subditi defendendi sunt.  
Non mode subiectos, ne quid patiantur iniqui  
Mutuò, defendes, sed & extera regna tenentes  
Ne damno afficiant curabis, & arma movebis  
Hinc licitè, modò sit iustissima causa tuorum.   

38 Externi reges quomodo tractandi.  
Externos reges summo tractabis honore,  
His neque fall fidem, quamuis mala damna sequantur,  
Hîc quid agas, monstrat sanctissima regula Christi;  
Feceris hoc alijs, fieri tibi quod cupis ipse.   

39 Proditores externi quomodo tractandi.  
Proditor esto tibi, qui coniuravit apertè  
In proprium regem, talem nec iweris unquam,  
Nec dabis ipse fidem, sed regibus esse labora  
Externis lasis in proditione levamen.   

40 Bello lacessitus primùm pacem expete.  
Si quis te damnis, aut mart lacessit iniquo,  
Iniusteque tuos ad litem accendit amaram,  
Optatam missis legatis expete pacem;  
Sin minus hoc valeat, tuus utere fortiter armis.   

41 Si bellandum, causa saltem sit iustissima.  
Si bellis opus est hostes contendere contra,  
Praesidio summo tibi sit iustissima causa;  
Omnibus atque modis illam conare tueri,  
Dum nec aruspicium, nec falsa orâcla sequaris.   

42 Ante bellum susceptum deliberandum.  
Ante feri Martis quam praelia dira dira movebis,  
Principis officium prudentis (ut ipse salutis,  
Author Christus ait) memori fac mente volutes,  
Num valeas hostî rigido concurrere ferro.   

43 Quales milites deligendi.  
Saevi Martis opus gesturus delige fortes  
Magnanimosque viros, quos virtu● bellica claros  
Reddidit, & doctos longa experientia fecit,  
His dabis & iwenes, primaevo flore iwentae.   

44 Rex in bello quomodo se gerat.  
Invigiles bello, multum fagisse labores  
Dedeceat tristes, spectata scientia quorum  
Claruit, his par est tibi consultoribus uti,  
His comes, his facilis, fis mitis, munificusque.   

45 Rex in bello quomodo se gerat.  
Ipse semel subeas, vel bis, discrimina vitae;  
Sed simul ac rigido parta est tibi gloria ferro,  
Ne temerè incurras manifesta pericula, neve  
Miles in assiduis contend gregarius armis.   

46 Honorificum bellum turpi paci anteferendum.  
Tardè bella move, sancito faedera tardè,  
Dumque feris foedus, prudenter consule causae,  
Praelia namque aliter justè suscepta videntur  
Iniustae merito longè praecellere paci.   

47 Regis virtus populum suum ad virtutis amorem allicit.  
Regibus haud satis est moderari sceptera, tuosque  
Tutari bello, tua si non inclyta virtus  
Subiectos splendore traehit, comitesque benignè  
Allicit, illius mira dulcedine captos.   

48 Regis exemplum & virtus in duabus consistit rebus.  
Principis exemplum, populos pietatis ad usum  
Alliciens, binis consistit partibus, harum  
Prima domi famulos monet in virtute regendos,  
Altera se interius ornari dotibus urget.   

49 David rex optimam & deligendi, & gubernandi servos regulam docuit.  
Aedibus ut virius privatis luceat alma  
Consule Psalmographi clarissima scripta Prophetae,  
Optima qui cecinit moderandi iura ministos,  
Quae iulit afflatu divino percitus olim.   

50 Ab aulicis exemplum trahit populus.  
Aulicus ut vitans sanctè, & traducat honestè  
Hôc, tibi curandum magis est, quòd vix scelus vilun  
Invenies tetrum quod perpetrat aulicus, ipsi  
Quin populo exemplum dabit impietatis apertum.   

51 Aulici quales deligendi.  
Anlicus esto tibi duplex, iwenesque, senesque,  
Hi docti atque graves, queîs maxima munera creda●;  
Illi praeclaro prognati stemmate, quorum  
Impia maiores non coniuratio laesit.   

52 servi quales à regibus eligendi.  
Elige mendosae vitae sine labe ministros,  
Ne similem famulis regem plebs inscia dicat,  
Davidis hic praepone tibi praecepta Prophetae,  
Integer ut tecum tectis versetur ijsd●….   

53 Rex qualis in servos veteranos esse debet.  
Quorum forte tuis spectata parentibus olim  
Intemerat a fides fuit, hos tibi de lige servos.  
Nec bene promeritos justo sine munere justos  
Amandre velis, veteranis dapsilis esto.   

54 Qui fidem maioribus tuis fregerunt, eorum credere fidei non est fatis tutum.  
Ante tuum tempus si conspexere parentes  
Forte aliquem falsa detectum fraud Sinonis,  
Hunc fuge; namque fidem patri quicunque fefellit,  
Non eius natis talem fore crede fidelem.   

55 Adulatio Principum pestis, cavenda.  
Gnatonem fugito, miseranda pest laborat;  
Maxima Principibus solet esse ruina superbis:  
Dum blandis patulae patuerunt cantibus aures,  
Hoc poriere domus, urbes, respublica morbo.   

56 Regij proventus receptores quales esse debeant.  
Plebeios homines, gnavos, vitaeque probatae,  
Praefice cogendis tibi vectigalibus, (inquam)  
Plebeios, ratio ut reddatur justa petenti  
Cum placet, illaesa populique salute, tuaque.   

57 Peregrinus, nec sit à consilijs, nec gerat honores.  
Non à consilijs tibi sit peregrinus, honores  
Nec gerat illustres, tibi ne invideatur & illi;  
Indigenas igitur quo rebus rite gerendis  
Praeficias, tibi sume, viros gravitate verendos.   

58 servi regij ex nobilioribus sint.  
Stemmate praeclaro natos tibi delige servos,  
Hi servire tibi praesto sint omnibus horis,  
Sic etenim firmum tibi conciliabis amorem,  
Invidiae minimum; virtus comitatur honores.   

59 Regis praecepta diligenter obseruent aulici.  
Luceat in famulis sacrae virtutis imago  
Plebis in exemplar, stricteque domesticus omnis  
Quaelibet obseruet, quae praecepèris ipse:  
Nam violata domi, passim violnada videntur.   

60 Aulicus regis sui legibus non obtemperans graviore paena plectatur.  
Aulicus in leges peccans, sua crimina quaenis  
Suplicio graviore luat, quam ruris alumnus:  
Nec tua quod charum suffulcit gratia servum,  
Cum premit insontes tibi connivere licebit.   

61 Quomodo rex erga aulicos suos se gerat.  
Esto humilis, rigidusque tuis, ut quisque meretur,  
Sit tibi pestis atrox, gladiator, litis amat or.  
Praeditus ingenio facili, vacuusque maglinae  
Fraudis, ad eximios prope te sistatur honores.   

62 Rex non patiatur servos suos interesse aliorum litibus.  
Non patiare tuos sese interponere duris  
Litibus alterius, quamuis sit charus amicus,  
Nam quia rex justus judex est, omnibus aequus,  
Cur comitentur eum consultò litis amantes?   

63 Regis famuli morigeros se praebeant.  
Morigeros discant tibi se praebere ministri,  
Nec suus hos adigat nimium turgescere fastus;  
Vtque tibi famulum licat amandare scelestum,  
Sic veteres (nisi causa patet iustissima) serves.   

64 Scrui quomodo tractandi.  
Munere vel paena servos, ut quisque moretur,  
Affice, sic rebus tibi delige quemque gerendis  
 sua dexteritas patitur, non singula crede  
uni, ne tumidum reddas, alijsque perosum.   

65 Quales servi diligendi.  
Simplex & fuco vacuus charissimus esto,  
Non degat clara malus obtrectator in aula;  
Nam rixas litesque creat: sed praecipe servis,  
Seu fratres, tibi qui famulantur, mutuò amaro.   

66 Concordia foveatur.  
Aedibus alma tuis habeat concordia sedem,  
Exulet stygijs livor rabiosus in antris,  
Hanc & in exilium comitetur fastus oportet,  
Dependas humiles, paenis reprimasque superbos.   

67 Omnia pulchro ordine disponenda.  
Sic sibi conveniat res quaeque domestica pulchro  
Ordine; sic externi admirabuntur acumen  
Ingenij, rerum laudabilis ordo tuarum  
Si nitet, & servos serie moderare decora.   

68 Coniugium res optima, aut pessima.  
Coniugio nihil est mortale beatius unquam,  
Aut contra: ut domino visum est decernere ab alto,  
A cuius solo pendent faelicia nutu,  
Sis igitur cautus delectu coniugis ipse.   

69 Coniugium castitas praecedat.  
Caelebs ante sacrum thalami quam foedus inibis  
Illicitae Veneris sectari gaudia sperne;  
Stupruminquam fugito, rabido cane peius & angut,  
Et cautè castum corpus servare memento.   

70 Stuprum leave peccatum non aestimandum.  
Exigui quamuis peccatum ponderis esse  
Maxima pars stuprum credit, tamen ipse memento,  
Non ita ceusendum nobis, ut censet iniquum  
De vitio vulgus, sed lex ut judicat ipsa.   

71 Tres praecipui fines coniugij.  
Coniugij fines suscepti respice ternos,  
 mala lethiferifugias coutagia stupri,  
 tibi contingat proles generosa parenti,  
Mutua ut adversis cedant solatia rebus.   

72 Vxor ad sobolem procreandam inepta non ducenda.  
Nec tamen uxorem regali dote coactus,  
Naturae vitio, tremula ant prohibente senecta,  
Non aptam soboli generanda duxeris; isto  
Namque tibi pacto noceas, populique saluti.   

73 Tres inferiores coniugij fines.  
Coniugis affines, dotem, formamque venustam  
Respice, magna dei sunt munera (crede) putanda,  
Dummodò praecipuo ponas tria prima, secundo  
Ista loco: primis quae subseruire videntur.   

74 Qualis uxor non ducenda.  
Nec tibi tu sociam vinclo coniunge iugali  
Quae bene non teneris fuit informata sub annis,  
Moribus aut pravis; mulierem namque marito  
Solamen, deus esse dedit, non esse molestam.   

75 Incommoda uxoris à marito in religione dislentientis.  
Relligione tibi tua ne dissentiat uxor  
Quam sis ducturus, gravis hinc discordia manat,  
Hinc tibi suspitio, tua ne condiscat iniqua  
Progenies, primis prauè informata sub annis.   

76 Inter omnia huius vitae negotia coniugium maximi momenti.  
Inter cuncta tuae suscepta negotia vitae  
Vix ullum maius, vix excellentius ullum  
Coniugio invenies, ergo longè inferiorem  
Connubio ne iunge tibi, ne fabula fias.   

77 Fides inviolare in coniugio servanda.  
Inviolata fides maneat data, mente benigna  
Vxorem tractes, caro sit tua propria, mandet  
 dominus, for opem, moderare, foveque,  
Quae sua sunt tractet, sed non aliena sequatur.   

78 Regulae cum uxore seruandae.  
Imperet illa domi, sed publica nulla capessat,  
Fac castos habeat comites, quia foemina sexus  
Est fragilis, facili ferturque ad crimina motu;  
Du●… furor hanc agitat, proprium compesce furorem.   

79 Liberi quomodo educandi.  
Nec tibi cura lenis puerorum mentibus almae  
Inserere à teneris virtutis semina, quantum  
Diligis ignorent, patrem reverenter adorent,  
Et vero (ut natos decet) amplectantur amore.   

80 Legitimus nulla causa reijciendus est haeres.  
Si tibi nulla datur soboles optata parenti,  
Legitimum tamen haeredem fraudare putato  
Esse nefas, pretij quamvis tibi vilis habetur;  
Namque dei solum est disponere regna supremi.   

81 Vita regis qualis esse debeat.  
Subiectis velut aula tuis, virtutis imago est,  
Sic sanctae speculum pictatis vita ministris  
Sit tua, fit lumen sua quod vestigia spissis  
Dirigat in tenebris virtutis scandere colles.   

82 In rebus omnibus adhibenda est moderatio.  
Non solum ut tumidos possis compescere mentis  
Affectus, sed justitiae cum munera sacrae  
Suscipis, egregius tibi dux moderatio fiat;  
Hac sine, justitia est aliquando facta tyrannis.   

83 Leges quorsum conditae.  
Condita syncerae lex est ut regula vitae,  
Conuictusque sacri; sed non ut rete, probatos  
Illaqueans cives ad publica damna; tenendus  
Ergo sensus erit, non litera nuda sequendae.   

84 Multa legenda, sed quando, & quorsum.  
Multa legas, multum quo possis scire, sed apto  
Tempore, ne regni graviora negotia forsan  
Impedias, nec tu meditando theoricus esto,  
Practicus at praestes bona qua conducere noris.   

85 Proxime post sacras scripturas, oportet regem leges à se conditas revoluere.  
Crebriùs (ut moneo) scripturas perlege sacras,  
Post, gravibus legum studijs incumbe tuarum,  
Quae fiant planae, methodo breviore politae,  
Causidico ne plaudenti plebs indiga ploret.   

86 Oportet ipsum regem aliquando adesse judicijs.  
Propria consuetum decoret persona tribunal,  
Impia funestam subeat largitio paenam,  
Et tua patronos adigat praesentia duros  
Tristia mox longae componere prolia litis.   

87 judicij sedes non regis, sed domini est.  
Ruminot hoc animas (mi fili) quod tua sedes  
Non tuus, at domini thronus est, fac illius ergô  
Non favour ad dextram rapiat, non ultio levam  
judicis officio fungeus: sua redde cuique.   

88 Sedeat rex inter apocletos suos.  
Inter apocletos sit consuetudo sedere,  
Non ibi causidicus causas dilatet, at ille  
Sic tibi displiceat, pro se sine quisque loquatur,  
Auscultato preces afflicti, aut abijce sceptrum.   

89 Lectio chronicorum & eorundem usus.  
Periucunda tuam delectet lectio mentem,  
Gestorum veterum chronicis sisdato tuorum;  
Nempe exempla docent si sit collatio facta,  
Sic cum legatis melius tua verba struentur.   

90 Non nimium artibus ingenuis regi studendum.  
Artibus ingenuis operam navare memento,  
Sic tamen his, palmam ut tibi speres inde petendam,  
Non eris intentus; sic namque negotia regni  
Grandia contemns studiorum pondere pressus.   

91 Non se vindicare regis est laus.  
Verè magnanimus, vindictae nescius esto,  
Irasci cuivis, fac dedigneris & hosti,  
Passio non vincat, succumbat passio regi,  
 soleas alijs ignoscere maxima laus est.   

92 In rege humilitas fovenda.  
Exulet ex animo ventosa superbia duro,  
Hoc tibi cum reliquis posito discrimine solo,  
Munus obis magnum, regalia sceptera gubernans,  
Idque dei dono, similis tibi caetera vulgus.   

93 Mater honore prosequenda.  
Si me defuncto fuerit regina superstes,  
Quae mihi te prolem peperit lectissima mater,  
Haenc foveas, redames, hanc tu reverenter adorns,  
Inque throno ad dextram tanquam Bersheba locetur.   

94 Parentes & qui illorum vices supplent sunt honorandi.  
Ipse preces gratas fac promereare parentum,  
Hos cole, quique vices illorum aut munera supplent,  
Nempe magistratus, tutores; gratior illis  
Plurima donabis, regali praemia dextra.   

95 Rex sit clemens, & ubi res tulerit severus.  
Regia ventosum contemnant pectora fastum,  
Splendida quin humiles ornent diademata gestus,  
Sic tamen ut durus si regnis forte quis extet  
Oppressor, videat torna te fronte tuentem.   

96 Regem oportet esse constantem, & invicti animi adversus omne malum.  
Non solum verè sis constans inter honestos,  
Ast cum te cruciant fortunae tela severae,  
Grandia nulla tuam pessundent sic mala mentem,  
 nequeas uti medijs quibus illa fugantur.   

97 Regem decet esse munificum, praesertim erga benemeritos.  
Dapsilis esto bonis ut honos tuus exigit, utque  
Posse datur, semper posito discrimine: quemuis  
 decores donis regalibus, ut sua virtus,  
 dotes animae clarae, meritumque requirunt.   

98 Regia liberatas non ad suijpsius, nec ad successorum suorum damnum se extendat.  
Sis frugi, & temerè noli dispergere parta,  
Praedia praecipuè tua regia, quae satis amplos  
Suppeditant sumptusque tibi, atque nepotibus olim.  
Prodigus hoc faciens, non dapsilis esse videris.   

99 Rex subditorum suorum opibus non ditescat,  
Noli te censis populi ditare tributis,  
Publica thesauros reputabis commoda magnos  
Esse tibi, pendat nec vectigalia vulgus  
Ni fera vis belli, vel seria causa reposcat.   

100 Inter falsos, & veros distinguendum.  
Si quis rumores falsos disseminat, ipse  
Quid diffamati prosunt huic damna require,  
Tunc bene propositum spargentis ficta, deinde  
Vitam accusati prius actam rite notabis.   

101 Delatores reijciendi.  
Delator blanda sperans sibi praemia linguae  
Exulet, & quamuis taciturna silentia regi  
Sint opus, at praestat rumorem exquirere sparsum,  
Quàm damnare bonum tacitè nil tale merentem.   

102 Non cito damnandus est, qui prius vitae fuit integer.  
Cuius vita nigro nondum carbone notata est  
Aegrè diffidas, (quamuis mala fama reclamet)  
At quorum sceleris remanent vestigia tetri,  
His prius expertus credas minus ipse necesse est   

103 Regis variae & multiplices virtutes plebi exemplo esse debent.  
Quantùm praeluces claro diademate plebi,  
Fac tantùm praestet tua vita innoxia, tandem  
 virtus habitum speciosa acquirat agendo  
Quae decet; & veluti vulgus decreta legendo  
Regia fit sapiens, sacrae & virtutis alumnus:  
Sic te conspiciens vitae pietate vigentem,  
Noxia pellentem, vestigia certa sequatur  
Mox tua, quae summam ducant virtutis in arcem.   
Finis libri secundi.   

or a Prince's direction. .2 Book.  

1  
YYour kingly office doth consist and stand,  
In two main points expected at your hand:  
First for your people wholesome laws to frame,  
Striving with justice t'execute the same,  
And secondly your commons hearts to win,  
By sanctity of life to leave their sin.   

2  
That wholesome laws for wealth of public weal,  
May stand and executed right prevail,  
Twixt lawful kings that good and virtuous be,  
And tyrants which usurp with cruelty,  
Put difference; so shall you soon discern,  
Such duties as your regal throne concern.   

3  
The king acknowledgeth himself ordained,  
Of god, that subjects weal may be sustained,  
His sceptre as God's sceptre he doth sway,  
Thereof to give account at judgement day,  
The tyrant lives at ease all void of toil,  
His subjects lives and goods he counts his spoil.   

4  
If regal titles, praise, and glorious fame,  
If honours high you do desire by name,  
No pains at all refuse, all toils endure,  
Your people's good and weal still to procure,  
As parents love their children dear by kind,  
So let your subjects true your favour find.   

5  
If that with wisdom you shall empire guide,  
Not yielding much to each Ill humoured sid,  
Your subjects that rejoice to see your life,  
Shall wail your death with sighs and mournings rife,  
And as their joy by your weal was procured,  
So griefs increase to Tyrants much enured.   

6  
If that to tyrannize you shall delight,  
Your hateful life your subjects shall excite,  
To work your bane, and woeful overthrow,  
Few shall lament but laugh to see your woe,  
And that which overlate you shall lament,  
Eternal pains shall sure your soul torment.   

7  
In multitude of laws do not excel,  
Make few, but good, and execute them well,  
When justice to perform you do assay,  
No uproars, stirs, nor broils, let you dismay,  
For justice doth by kind so far surmount,  
That vilest men of her do make account.   

8  
Let justice so with mercy mixed be,  
That neither do exceed their just degree,  
If you perhaps shall be too much severe,  
In steed of love shall hatred then appear:  
But if yourself too meek and kind you show,  
Contempt, with heaps of mischiefs overflow.   

9  
Some crimes in kind so great and heinous are,  
That conscience such permits you not to spare.  
As witchcraft, wilful murder, and incest,  
False coining, Sodomy that hellish guest,  
With poisoning vile; these faults of great disgrace,  
Let not escape but weed them out in space.   

10  
Hereto an other crime as heinous (sure,)  
Like pains of death deserving to endure,  
I add, when persons vile unreverently,  
In writing, or by word, your progeny,  
Your parents high, and Princes of great name,  
By slanders falsely feigned do defame.   

11  
The rage of such as do oppress the poor,  
Beat down with force, restrain them more & more,  
Attend to hear and try with princely care,  
The suits of such as still oppressed are,  
Wrongs to redress, oppressions to restrain,  
True honours brings conjoined with surest gain.   

12  
When you are set as judge on regal throne,  
That place take not for yours, but gods alone,  
Let judgement sway awry to neither hand,  
But judge a right when truth is thoroughly scanned,  
Be not to poor or rich found over kind,  
For justice must be friendless eke and blind,   

13  
Even as the good Physician first will know,  
Before his patientes cure he undergo,  
What peccant humours in the body are,  
So will a prudent king retain this care,  
To learn his subjects faults by nature's frame,  
And then by justice duly purge the same.   

14  
The churches three diseases natural,  
Which still have been her ruin and downfall,  
Since first the church on earth here did abide  
Are avarice, ambition, eke and pride,  
And now the same by God's decree and doom,  
Have overthrown the Poopish Church of Rome.   

15  
Take heed of puritans the churches woe,  
And very pests of common wealths also,  
Whom gifts, nor oaths, nor promises can bind,  
A railing brood of high aspiring mind,  
Who make their fancies fond the very square,  
Of conscience pure, of such I say beware.   

16  
Such men as perfect learning have attained,  
Which godly are, with vicious life unstained,  
Accept, approve, and gladly entertain,  
And such advance to seats of greatest gain,  
On such bestow good store of maintinance,  
To bishoprics, and livings them advance,   

17  
Let no man find more favour at your hand,  
Then pastors pure that on their watches stand,  
Dislike none more I say, none more disdain,  
Then puritans which are both proud and vain:  
Your fairest style on earth take this to be,  
To holy church a nursing father free.   

18  
See that each church and several congregation,  
In compass of your royal domination  
His painful pastor have, see schools maintained,  
No privilege of theirs see you restrained,  
See ministers no doctrine false do preach,  
But such as God in holy writ doth teach.   

19  
Let preachers of the word that painful be,  
Provision have of store sufficiently,  
For schools of learning so thou must provide,  
That in their mainteynance no want be spied,  
Set down for them a comely government,  
The meek advance, let pride have punishment.   

20  
Let ministers their betters reverence,  
And let their flocks perform obedience  
To them again, that so whilst peace doth reign,  
And learning shine, and godliness remain,  
Your chiefest joy may be on earthly mould,  
These passing comforts clearly to behold.   

21  
Like as the puritans both proud and vain,  
You must repress; so suffer not to reign,  
Proud papal Bishops, which of Rome do smell,  
And as you them advance deserving well,  
So chain them in with bounds, when once they stray,  
That pure this state may stand with perfect stay.   

22  
Your Scottish nobles for the greater part,  
Threefold diseases foster in their heart,  
The weaker sort with wrongs to pinch and strain,  
And servants quarrels wrongful to maintain,  
And he with all his kin to keep a feide,  
With others and their kin, (so mischiefs breed.)   

23  
To keep your laws your nobles force as well,  
As subjects mean by fear you do compel,  
If discontent they chance themselves to show,  
Fear not at all, no damage thence can grow:  
Pretended shows of prince's reformation,  
Takes only place in cruel domination.   

24  
With Barons, and your gentlemen frequent,  
Whose days in honest traide of life are spent,  
Yea each degree and rank of men embrace,  
Whom honesty and virtuous life doth grace,  
That so without your nobles help they may,  
Their suits to you make known without delay.   

25  
Against the barbarous feides of Scotttish land.  
Put laws in execution out of hand,  
Begin with him whom chief you regard,  
Let others by his punishment be scared,  
Thus dealing first by sage and good advise,  
From head to toe the cure shall soon arise.   

26  
Take heed you make not light regard of those,  
That Nobles are in deed; but rather choose,  
Such men to magnify, a chief account  
Is due to such as do in blood surmount;  
Your nobles subject to your laws embrace,  
As peers and fathers to your land with grace.   

27  
Your courtly train let be of noble blood.  
That brings true honour and your chieffest good,  
Acquaint them with the matters of your land,  
Employ their skill and use their helping hand,  
Use courtesy, to those that will obey,  
Stern countenance to those that do gainsay.   

28  
Into your nobles ears and hearts instill,  
That this your service best befits your will,  
If they themselves before the people's eyes,  
Obedience yield unto your grave decrees,  
And by their force and noble power do cause.  
The meaner sort for to obey your laws.   

29  
Permit not merchants to transport away,  
Such needful things as are your subjects stay,  
And bringing home but toys and babbles mere,  
Provide the badst ware, and sell them dear,  
Whereby they do their own estate advance,  
By others loss, and prise of toys enhance.   

30  
Of gold and silver pure your money make,  
In substance let your subjects payment take,  
So shall your people soon in riches grow,  
Your treasures shall be full or overflow:  
That if in wars, or other streites you stand,  
Will countervail the wants of all your land.   

31  
If tradesmen work deceitfully by slight,  
Their wares both bad and dear, then by good right,  
Tradesmen of foreign lands you 〈◊〉 compel,  
To practise arts with them which 〈◊〉 excel,  
But whiles they do their trades thus exercise,  
See that no mutines they enterprise.   

32  
For such as judge and speak unreverently,  
Against the kings most royal majesty,  
Use rigour of your laws as help in part,  
But chief rule so right that Momus heart,  
May not you justly blame; his spiteful tongue,  
Let stopped be by justice thwarting wrong.   

33  
Like as a countenance mild and full of grace,  
To subjects must be show'd in princely face;  
So must you show sometimes severity,  
With mildness mixed always equally;  
Thus shall you cursed railers keep in awe,  
And justly force them to obey your law.   

34  
But loving subjects shall not only rest,  
In surety, and in wealth of peace possessed,  
But for your courtesies they shall be bend,  
To speak your praises due with full consent,  
Whereby your fame shall far and wide resound,  
For ruling sceptre right by virtues ground.   

35  
That love and friendship may increase and grow,  
Amongst your people neighbours high and low,  
Deny them not both sports and games to have,  
Debar no feasts that neighbourhood doth crave,  
So that the Sabbath be not lewdly spent,  
In pastimes vain and sports unreverent.   

36  
In each three years be sure yourself to see,  
The chiefest parts of all your kingdoms three,  
To Viceroys do not all together lean  
But hear yourself sometimes the poor complain;  
Let home-born nobles judge in every land,  
But when you come, great causes take in hand.   

37  
Strive not alone your subjects to defend  
From mutual wrongs at home, but more contend  
From wrongs of foreign kings to keep them sure,  
And in their quarrels, wars you may procure:  
Yet ever see the cause be good and just,  
In wars to wrongful causes do not trust.   

38  
Use foreign kings in kindest sort you may,  
Although you damage do sustain, yet aye  
Keep promise sure, and strive in thankfulness,  
Your hearty love to them for to express,  
And look what thing of them you do expect,  
To do the same to them do not neglect.   

39  
Rebellion wrought against a foreign king  
Account your own, no aid nor succour bring  
To such as do against their Princes rise,  
And trust them not, but rather such despise;  
But lawful Princes in their time of need,  
To help in arms, with hearty love proceed.   

40  
If neighbour Princes do your people wrong,  
Redress thereof seek, though by leisure long;  
But if no lawful offer will prevail  
To stay their rage against your subjects wail,  
The justness of your cause to God commend,  
And raise up arms your quarrel to defend.   

41  
If needs you must to wars, examine well,  
The goodness of your cause, let that excel;  
And use all lawful means you can devise,  
To back your cause against your enemies;  
But of th'event by magic art to know,  
By necromancer, or by witch forego.   

42  
Before that you yet take such wars in hand,  
One lesson more see that you understand,  
Play you the wise kings part by Christ described,  
Who wisely for his wars before prouid●…c,  
Cast all your needful charges long before,  
See that of men, and money, you have store.   

43  
When wars you take in hand thereto constrained,  
Of captains bold in martial trade well trained  
Make careful choice, next lusty soldiers brave  
Of tender youthful years needs must you have:  
In martial discipline to be severe,  
The honour of a Prince doth not impair.   

44  
In time of wars use watchful diligence,  
Expelling quite all slothful negligence,  
In doubtful case consult with those whose skill,  
In warlike feats may answer to your will;  
To win their hearts with courtesy have care,  
Be liberal in wars, you may not spare.   

45  
Your person once or twice in hazard set;  
But when you shall the fame of courage get,  
Do not yourself to danger still expose,  
With rashness over great, but rather choose,  
Your person sure in safety to retain,  
For people's weal whose cause you do maintain.   

46  
As rashly wars you must not undertake,  
So peace with headlong speed you must not make;  
Before you do a peace conclude, provide  
That in your peace the cause be satisfied,  
els wars with justice made do far exceed,  
A cowardly peace unjustly so decreed.   

47  
To rule by laws will not suffice, nor yet,  
By force of arms your people to protect,  
Unless in virtues rare your life excel,  
Yourself, and those that in your court do dwell,  
That thus you may your people's hearts affect,  
Virtues to choose and vices to reject.   

48  
Th'example of a prince to virtues lure,  
Which by his person must his flock procure,  
Of branches two consists, his courtly train,  
In godly life and virtue to maintain,  
And next with Godly gifts t'enrich his mind,  
To rule his people right to him assigned,   

49  
That courtly train you may direct aright,  
The Psalmist David yields the clearest light,  
Whose precepts best befit a christian king,  
That court to comely order you may bring,  
For which to train it up in christian fear,  
A careful mind, and watchful, you must bear.   

50  
That courtiers may their life devoid of blame,  
In sight of common sort to virtue frame,  
Your princely eye with careful watch must ward,  
For else no crime so vile your royal guard  
Can possibly commit, but by abuse,  
Your subjects hence to sin will take excuse.   

51  
Let court consist of ancient men and grave,  
Discreet, and wise, let such high places have,  
And next of younger lords of noble race,  
Whom training up in court you may them grace,  
But chief choose of those whose ancient blood,  
Hath not been stained with treacherous falsehood.   

52  
Your household servants choose of honest fame,  
Whose life is sound and also void of blame,  
Else will the people think that you retain,  
Like persons to yourself in manner vain,  
Herein let David's counsel still you guide,  
Who choose the just with him for to abide.   

53  
Let those I say your gracious favour find,  
Which unto your parents have been kind,  
For reason faith that they that have been true  
To them, the like they will perform to you:  
Such as by age are made unserviceable,  
Bestow on them rewards most honourable.   

54  
Love, trust, reward, and still to those be kind,  
Which to your parents bore a faithful mind;  
Whom parents erst did hate for treachery,  
In them repose you no fidelity,  
And him that to your parents was unkind,  
Trust not, lest that the like in him you find.   

55  
Of courtiers flattering baits in time beware,  
A stain unto your court such Gnathoes are,  
An heinous vice condemned of each degree,  
From which see that your Princely house be free,  
A vice that noble Princes brings to woe,  
And stately kingdoms great doth overthrow.   

56  
Receivers of your rents, and of your fee,  
Choose honest men, and those of mean degree,  
That when a reckoning just you shall demand,  
None dare attempt biddings to withstand:  
Thus shall you free your person from debate,  
And work the surety of your royal state.   

57  
No stranger borne in stately office set,  
For that be sure will daily hatred get,  
And cause your country men with spiteful mind,  
Both you and him to hate against their kind,  
Wherefore your in borne men for counsel choose,  
As fitting best, but foreigners refuse.   

58  
That servants be of noble stem descended,  
Of whom you purpose still to be attended  
Take chief delight, for that shall work good will,  
And envy drown, and procure safety still,  
And yet one profit more you shall purchase,  
That virtue is conjoined with noble race.   

59  
Take narrow view that courtiers do observe,  
Your laws decreed, take heed they do not stray,  
For how can laws a broad be duly kept,  
When as your household train do them neglect?   

60  
When courtiers do against your laws offend,  
Your punishment to them do more extend,  
Then to the vulgar sort, by open wrong,  
As though by you they thought their causes strong;  
Your subjects poor let none of them oppress,  
But strive yourself such wrongs for to redress,   

61  
Both strange and homely with your servants be,  
As you perceive each man's deserts agree,  
A man that is a quarreler detest,  
And count him in your court a deadly pest,  
Prefer to rooms next to your person those,  
That will refuse your secrets to disclose.   

62  
Permit not any of your how should train,  
The causes of their kindred to maintain,  
But if they will their quarrels needs defend,  
Away from courtly office let them wend,  
For since you ought to good men to be just,  
No factious servants sure maintain you must.   

63  
Let servants learn obedience to your will,  
Not leaning much unto their wits or skill,  
And as offences great when they have made,  
You may chastise, and justly them disgrade,  
So seek not them to change at every year,  
Unless apparent cause there doc appear.   

64  
As servants do deserve, reward them so,  
With honours, gifts, with punishments also,  
Employ each man in order in his place,  
As nature hath him decked with gifts of grace,  
But use not one in every thing, lest pride  
Infect, and he of others be envied,   

65  
Who plainly deals abhorring flattering lies,  
Love him the best, who will not truth disguises;  
Such as backbite with slanderous mouths most vile,  
Those whom they deadly hate, from court exile,  
Command all those to love as brethren dear,  
Whom you maintain about your person near.   

66  
Peace in your royal court keep, and maintain,  
Envy expel out of your noble train,  
Let modesty find favour love and grace,  
Let insolency have no resting place,  
Humility let grow, defend, and save,  
But pride repress with countenance stern and grave.   

67  
Such orders brave and decent in their kind,  
In service for your person be assigned,  
That strangers when they do to court aspire  
With Shebaes' Queen your wisdom may admire,  
When they such orders in your servaunts see,  
And in your house such royal majesty.   

68  
The greatest weal or woe here in this life,  
That man befalls, is marriage of his wife,  
Which thing man in his power doth not possess,  
But as it pleaseth God to curse or bless;  
To marriage then yourself wisely prepare,  
And in your choice have still a special care.   

69  
To marriage that you may prepare aright,  
From fleshly lusts abstain with all your might,  
Your body let no whoredom foul deslower,  
Until your loving wife thereof have power,  
All burning lusts warily you must expel,  
And chastity see that therein do dwell.   

70  
Though some of whoredom lightly do esteem,  
A tryfeling sin, and venial do it deem,  
Yet must you judge each slip and error small,  
Which God condemns by law, and sins doth call,  
Not as the world doth judge most void of awe,  
But as the lord, who first did make the law.   

71  
In marriage choice respect the causes three,  
For which it was ordained from God on high,  
First to avoid foul filthy fornication,  
And next for children's godly procreation,  
And last for mutual joy and help indeed,  
That each of other had in time of need.   

72  
For douries great, or glittering beauties grace,  
For wealth that rules almost in every place,  
Take not a wife, by nature's want, nor yet  
By fading years for children's birth unfit,  
For this a double trespass in a king,  
Both for his own, and people's weal would bring.   

73  
Both friends and dowries great, and beauty's glee,  
Somewhat in marriage must respected be,  
So that the causes principal before  
Expressed, of you regarded be the more,  
And these set you in rank, or second place,  
As waiting maids, the first some what to grace.   

74  
You shall not take in marriage bond a wife,  
Of known conditions vile, or vicious life,  
Who hath not been in virtues school vptrained,  
But from her tender youth with vices stained,  
For woman was ordained from God on high,  
A help to man, and not a cross to be.   

75  
A chief regard unto yourself propound,  
To marry one in Christ's religion sound,  
For if therein from you she shall dislent,  
Great jars thereof may rise and discontent,  
Besides the dangers great, and depravation,  
That follows of your children's education.   

76  
Remember this imprinted well in mind,  
That hardly any action shall you find,  
Of greater count, nor weight in all your life,  
Then is the choice and marriage of your wife;  
And if you match far under your degree,  
Of less account than after shall you be.   

77  
When marriage knot is knit, your promise past,  
To God perform, while vital breath doth last,  
As flesh of flesh and bone of bone her use,  
Command her as her lord, do not refuse  
To cherish, help, and please her still; but teach  
Her things to leave that are above her reach.   

78  
Permit not wife in any case to deal,  
With government of state or common weal,  
With private rule of house acquaint her well,  
Let chaste and honest mates about her dwell.  
When angry passions do her mind torment,  
Let yours be qualified with sweet content.   

79  
Be careful that your children dear may be  
In virtues school trained up from vices free,  
How dear they are to you let them not know,  
Unless their nature kind require it so;  
Teach them a dutiful obedience,  
Teach them yourself to love and reverence.   

08  
If that you have no issue to succeed,  
Your regal crown to wear, then take good heed,  
The rightful heir you do not dispossess,  
Though you mislike his person more or less,  
For kings of kingdoms may not here dispose,  
But god above which best succession knows.   

81  
Even as your court example ought to be,  
Of virtuous life in every subjects eye,  
So should your person be a lamp most bright,  
Unto your household servants giving light,  
That they your virtues rare beholding, may  
Both rightly choose, and hold in virtuous way.   

82  
Not only in your headstrong passions,  
But in your weightiest virtuous actions,  
Let moderation be your guide and stay,  
For why, aright your sceptre she will sway,  
On justice seat choose her to be your guide,  
Lest justice else to tyranny do slide.   

83  
The laws are made as rules of virtuous life,  
Of social intercourse, but not of strife,  
Nay yet as snares whereby your subjects may,  
Entrapped be unto their great decay;  
Therefore expound them as the sense will bear,  
Not as the letter soundeth to the ear.   

84  
In reading much that knowledge you may find,  
In each good thing delight your busy mind,  
Yet times appoint that hindrance may not bring  
To regal charge, and every godly thing  
In practice put in life, and conversation,  
Read not for curious ostentation.   

85  
Next sacred writ it stands you most in hand,  
Your country's laws to read and understand,  
Abridge them to a brief, yet make them plain,  
For over tedious laws breed lawyers gain,  
Whereby to honours high themselves do grow,  
By poormen's woeful spoil and overthrow.   

86  
Delight to Sessions duly to repair,  
What there is done observe with special care,  
Let none take bribes without due punishment,  
And let your presence help the innocent,  
Their causes to dispatch with lawful speed,  
Who crossed by the rich cannot proceed.   

87  
Remember when thou sits in judgement throne,  
That seat is Gods on high, and not your own,  
No favour there, nor love, no powerful might,  
Of worldlings great let move you from the right,  
There are you set for justice sake alone,  
And justice truly gives each man his own.   

88  
Your privy counsel table much frequent,  
Let lawyers justly thence away be sent,  
Who causes seek to linger and prolong,  
Let each man's mouth unfold his proper wrong;  
Faint not the poor afflicted wretch to hear,  
Unworthy else you are a crown to bear.   

89  
Read ancient chronecles with diligence,  
From thence theorical experience,  
Shall flow, if by past things you do apply,  
To present time and state most prudently;  
This still with foreigners shall you enforce,  
Of their estates with fullness to discourse.   

09  
In liberal arts yourself to exercise,  
And reasonably converse I you advise,  
Yet press you not by pains too curiously,  
In any one a pass master to be,  
Lest whilst the Arts you do too much respect,  
Th' affairs of state you carelessly neglect.   

19  
Embrace from heart true magnanimity,  
Not by revenge, or fierce hostility,  
But think the party who offends your mind,  
Not worth your wrath, a conquest this I find;  
Your passions overrule and them persuade,  
To pardon crimes against your highness made.   

29  
Embrace humility, and banish pride,  
Within your heart let not this sin abide,  
Neither towards God your lord, nor parents kind,  
Considering this most justly in your mind.  
That from the vulgar sort both poor and base,  
You differ not in stuff, but only place.   

93  
If that my noble Queen by God's decree,  
Shall me survive, as you desire of me  
A blessing due from parent to his child,  
Comfort, love, reverence your mother mild,  
Set her like Bersheba on a throne,  
Offend her not, nor force her once to moan.   

94  
Give parents honour due, and strive you may  
Their blessing have by just desert alway,  
And next to them you may not here neglect,  
Those which from youth your person did protect,  
As Tutors, guides, and governors, whose pains  
Requite, for honour to yourself it gains.   

95  
True humbleness both foster and maintain,  
Exiling from your thoughts pride and disdain,  
But let not humbleness so far proceed,  
To hinder ireful wrath in time of need,  
But when oppressors great appear in place,  
Then frown on such, it is your greatest grace.   

96  
Your constancy appears not only then,  
When kind yourself you show to honest men,  
But when you can all worldly crosses bear,  
With patient mind, and in your crosses fear  
No whit, to take the nearest course that may,  
Your woes redress, and bring the safest way.   

97  
Reward all honest men with liberal hand,  
As with your honour high, and weal may stand,  
But here you must discern with good discretion,  
That each man have his due proportion,  
And here observe that every person have,  
As place, as just desert, and need shall crave.   

98  
Provide to have, but needless nothing waste,  
The old revenues of your crown forecast,  
For all your liberal gifts still to retain,  
By which you may yourself and yours maintain,  
Lest otherwise your bounteous liberality  
To your dacay be turned to prodigality.   

99  
Let not exactions raised from subjects poor,  
Your cooffers fill, or else increase your store,  
Your subjects wealth account your treasure best,  
No subsedies demand, unless oppressed  
By wars, or needful cause; the money so  
Exacted, on his lawful end bestow.   

100  
Discern a right twixt false reports and true,  
The nature of the Author rightly view,  
What interest he hath in that man's woe,  
Or wail, whom he to you accuseth so,  
Then scan the truth, and lastly see you try,  
Th' accused parties life led formerly.   

101  
Exclude vain tattler from your company,  
And though a prince of faithful secrecy,  
Hath often need, yet better is to try,  
Reports, then by too light credulity,  
Within your heart suspicion to retain,  
Against a man whose life no vices stain.   

102  
Mistrust no man whose name hath pure been found  
From heinous crimes, though fame against him sound,  
But such as have in former times been tainted  
With vile and filthy practices acquainted,  
By wise foresight their wily sleights prevent,  
Lest afterwards too late you do repent.   

103  
As in your royal state, so seek to shine  
Before your subjects all in life divine,  
That virtue pure may take by frequent action,  
An habit firm in times procession,  
And as by hearing of your laws decreed,  
Your subjects may to obedience proceed,  
So when they see your virtues rare expressed,  
Both ears and eyes may teach them what is best,  
And them allure your virtues t' imitate,  
And likewise vices heartily to hate.   
The end of the second book.   

Lib. 3. Speculum Principis:  

1 Regis gestus in externis, & medijs rebus qualis esse debeat.  
TAlis in externis existat gestio rebus,  
Talis & in medijs, ut te vel zoilus ipse  
Internis animi bene cernat dotibus almum,  
Tantus es in regno, quantum tua practica praestant.   

2 Decet regem publicè, (raro privatim) comedere, & quare.  
Mensa tibi raro privata, frequentiùs esto  
Publica, conspectum populi sprevisse Tyranni est,  
Fac caveas isto ne sis carbone notatus,  
Aut hoc, te genio nimis indulcisse gulofi est.   

3 Sit regi prandeti apparatus magnificus, pastus vero modicus.  
Sit tibi prandenti sumptus regalis, & ordo,  
Farcula magnates apponant lauta ministri,  
Omnia ne gusts, paucis contentus abito,  
Nam decet hoc regem, sobrium nec dedecit illud.   

4 Qualibus praesertim cibis rex vescatur.  
Aurea saepe ferant plebeia cibaria vasa,  
Ne pigeat crassas carnes comedisse salubres:  
Aptius ad Martem sic reddas corpus, ineptus  
Et convina tuis aliter maerentibus extes.   

5 Optimum condimentum fames.  
Esto fames condimento tibi parta labore,  
Scriblita ne placeat, vel quod componitur ullum,  
Romanis olim invisum genus hocce ciborum,  
unum sit simplex omnis medicaminis expers.   

6 Liberalior pastus, & potus regem dedecent.  
Largior humanos obtundit pastio sensus,  
Praecipuè Bacchi procul absit plurimus usus,  
Non decet hoc regem, tu mores inter edendum  
Fac Cynicos fugias, nimium non ipse pitisses.   

7 Inter edendum res eliae seriae sunt deponendae.  
Seria ne peragas comedens, nec pectore tristi  
Sis nimis, ust hilari vultu, simul ore faceto.  
Fabula lecta juuat, frontemque extendere cogit,  
Aut si sermones respersi sunt sale dulci.   

8 Quies quomodo capienda sit regi.  
Languida tranquilla capiantur membra quiet,  
Nec tamen hac nimia, semper lanugine strata,  
Tempore nec certo, saltem te belligerante,  
Et cibus, & potus, concedant omnia rebus.   

9 Praeceptum octavum de quiet regis, allter hic versum.  
In somno atque, cibo, quanquam stata tempora regi  
Sunt servanda, tamen sic haec disponere discas,  
 possis facile, si res ita postulet, horas  
Corpore non laeso cum vis mutare statutas.   

10 Ministri & satellites regis in cubiculo suo sint pauci, ijdemque fidissimi.  
Dum dormis pateant nocturna cubilis paucis  
Quorum fama, fides, minima vel labe nigressit,  
Et secreta quibus possis committere tutò,  
Tales secreto peragant tua jussa cubili.   

11 Vestitus regis qualis esse debeat.  
Non preciosa tibi, non vestimenta placebunt  
Vilia, nec Coridon, nec semper conchyliatus,  
Elige quod medium est, & eris virtutis alumnus,  
Rustica nec regem, nimium nec compta decembunt.   

12 De regis vestitu.  
Vestes sint nìtìdae, nec multum respice formam,  
Neue paludati speciem, nec habeto togati,  
Inter utramque mane, reputes cur instituantur,  
 decus, ut scutum fierent, ne nudus & esses.   

13 De vestitu idoneo.  
Temporibus varijs bene quadret amictus, & annis,  
Tuque novos habitus muliebres effuge saltem,  
judicio populi levis est thymiamate multus,  
Oris & ornati splendorem praeliamarrent.   

14 De comarum & unguium abusu.  
Est ornamentùm capiti coma dedecus ingens  
Humanis humeris, nisi malit Erynnis haberi:  
Sic ungues digitis; haec excrementa fouera  
Vindicis, aut vani naturam monstrat: abhor.   

15 Quibus armis in aula regali uti convenit.  
Non gerat arma domi bello magis apta cruento,  
Seu quibus adversos tectus contendat in hostes,  
Sen quibus evadat lethali tutus ab ictu  
Aulicus, esto satis pugio, satis ensis & illi.   

16 Quale sermonis genus regi convenit.  
Colloquio plaws sit sermo, decorus, honestus.  
Clarus, & ille brevis, gravitate, & acumine mistus,  
Sìres permittat, placìdus, carpsisse sacratis  
Elogijs quenquam, ducas scelus esse nefandum.   

17 Gestus regis qualis.  
Nec stupidè simplex, gestu nec mobilís esto,  
 mos gentis erit, causas solio graviore  
Legatosque audi, sed maiestate verendâ,  
Esto tuis humilis, sed formidabilis hostî.   

18 Si rex aliquid fortasse sit scripturus, ne sibi in eo nimiùm placeat.  
Sì tibi Pierides faveant ut opuscula scribas,  
Non tua, seu dominum catuli pes, dextratetillet,  
Scripta legant docti, sed saepiùs ipse reuise,  
Quam videant alij: nescit vox missareverti.   

19 De quali argumento, seu subiecto regem scribere decet.  
Si cupias clarum scribendo arquirere nomen,  
Elige scriptorum subiectum principe dignum,  
Ludicra pelle, tuis complectere seria scriptis,  
Non ea siut densis consultò offusa tenebris.   

20 Quales corporeae exercitationes regi maximè conveniant.  
Talia defessam recreant certamina mentem,  
Qualia corporea prosint experta saluti,  
Ista iwant variè, prosteruunt ocia, vires  
Exaugent, faciunt corpus vel ad ardua promptum.   

21 Certamina utilia & salubria corpori.  
Sphaeristeriam adi rarò cursu, atque palestra,  
Aut gladiatura, saltu, celeriue sagitta  
Parciùs utaris, sed equos domitando forores  
Praestabis cunctis, quid enim regalius isto?   

22 De venatione.  
Ipse sequare canes, ceruos sectentur & illi,  
Sic belli speciem videat, venatio bellum est,  
Dignior aucupio; valles montesque veredus  
Transvolet, hinc durus fies calcaribus acer.   

23 Modus in corporis exercitationibus est adhibendus.  
Aurea perpetuos mensuret regula lusus,  
Nec nimis, hoc vitium est, rorum memor esto, nec isti  
Te multum teneant, sed alacrior inde redire  
Ad quid praestandum, quae sunt praestanda memento.   

24 Tesseris & pictis chartis quando utendum.  
Cum tibi nilrestat fieri (vix contigit ulli  
Quod regi) pleceant tum tessera, pictaque charta,  
Aut cum languescas studio, aut satieris, & aether  
Imbribus obsessus, sed dedecet alea regem.   

25 Tria ludenti obseruanda.  
Haec tria ludenti sunt obseruanda, putato  
Perdere depositum, laxandi ludito causa,  
Quantum conijceres pueris discrimen adito;  
Lucrandum nihil est falls ò, nec decipe tactu.   

26 Quorum maximè consortium rex effugere debet.  
Probi sint comites tibi, ceu tu seria tractas,  
Ceu leviora facis, subduc te nomine laesis,  
Lascivos calebs mulierum spernito caetus,  
Ad venerem stimulant, irritamenta malorum.   

27 Barbarae gentes ad exempla gentium bene moratarum formandae sunt.  
Sedulus advertas quae gens urbanior extet,  
Ad leges quae sit propensior omnibus horis  
Seruandas, operam dabis ut tua barbara regna  
Exutis proprijs ornentur moribus illis.   

28 Deus colendus ut prosperè cuncta succedant.  
depend à domino fungendo ut munere fausti  
Sint tibi progressus, externo cuins in usis  
Integra vel toti pateant praecordia plebi,  
Luceat in medijs rebus virtutis imago.   

29 Ira compescenda.  
Ira furor brevis est, nolito percitus ira  
judicis officio fungi, sedatus at illud  
Aggredieris opus, sacrato pectore clauso  
Hoc Pauli clogio, Sic irasceris ut insons.   

30 unusquisque pro meritis suis remuneretur.  
Pro gestis palmae meriti decorentur honore;  
Extollendo bonos stat maxima gloria regis,  
At caveas ne sit quisquam magis arduus aquo;  
Quisque sui sceleris damnetur, nemo suorum.   

31 Virtute praediti amandi.  
Virtutis mensura tuum mensuret amorem,  
Quantula sit virtus, tua gratia tanta; quousque  
Quis bonus est, faveas; post si sceleratior idem  
Euadat, scelus esse puta favisse scelesto.   

32 Vindicta (proximè post deum) ad regem solum pertinet.  
Aequior ad justos spectat punitio reges,  
Nemo sui vindex sit damnum passus iniquum:  
Principis est gladius, privatus nemo feriret,  
Principis est populus, princeps modo vind icetillum.   

33 Aliena exempla & pericula prudentes docent.  
Te, (prudens dici si vis) aliena docento  
Exempla: ut caveas moneant aliena pericla:  
Ne te paeniteat sero, resipiscere sero  
Est imprudentum, quos huc dementia adegit.   

34 Rex secum semper cogitet quantum onus humeris suis incumbat.  
Hoc animo semper quantum sit munus habeto  
Incumbens humeris, cuius perfunctio fida  
Mente sit, hoc centro tibi ne quid aberret agendum,  
Omnia centralem hanc contingant spicula metam.   

35  
Excellant alijs alij, tua gloria summa  
Esto tuos longùm moderari pace Britannos.  
Parcere subiectis, & debellare superbos,  
Aenea Anchises, Henrico sic pater eius.    

Or a Prince's direction. 3. Book.  

1  
THat all your virtues rare, which inwardly do grow  
In secret seat of mind installed, may show  
Themselves apparently to each man's eye,  
Let all your actions flowing outwardly,  
In things that be merely indiferent,  
To virtues rule be still equivalent.   

2  
In open sight take most of your repast,  
So name of odious tyrant fly thou mayst,  
For rare in sight shows hate of company,  
Of old adiud'gd a mark of tyranny,  
Or else of gormandize, ashamed to eat,  
(A glouttons' note) before your nobles great.   

3  
Let royal service fitting regal state  
Your table furnish, base attendance hate,  
But let few dishes well yourself suffice  
Which wholesome are and freest from all surmise,  
Of delicace; amongst true soberlings,  
Deemed high disgrace is glouttonic in kings.   

4  
Let stomach learn gross meats for to digest,  
Eat common food with double reason priest:  
First that your body durable and strong,  
May prove t' endure your martial peers among,  
Then to enure yourself with subjects cheer,  
Whereby your welcome shallbe hearty there.   

5  
Let hunger sauce your palate help to please,  
And simples not compounds you best appease,  
Th' ancient Romans wise did such detest,  
Of all sauces accounting hunger best,  
The filthy wish of cranye nag defy,  
Lest you partake Philoxens' infamy.   

6  
In banqueting see you abhor excess,  
Let not Bacchus sweet juice your brains oppress,  
Then drunkenness what worse vice in a king?  
Gross cynic eating count a loathsome thing,  
Coy niceness shun, a dainty dames delight,  
But roundly feed and with a manly sprite.   

7  
Dipatch n' affairs whilst you at meat do sit,  
Both time, and place for weighty things unfit,  
Nor pensive be but of a merry cheer,  
What ere befalls; then joyfully appear,  
Let pleasant histories your mind solace,  
So profit with your pleasures shall have place,   

8  
Yield not to much to droosie Morpheus bait,  
Nor downy pillows let your head await  
Always, nor always certain hours do keep,  
Accommodat your meat, your drink, your sleep  
To your affairs, as business command,  
But chief then, when wars you have in hand.   

9  
Although times ordinary for your sleep,  
And sustenance at meals you ought to keep,  
Yet so dispose of diet, and of rest,  
That times may changed be as seemeth best,  
When great affairs of state are ordered right,  
You may yourself refresh by day or night.   

10  
Let not the place appointed for your rest,  
Be too much thronged, for that is not the best,  
Let them be trusty, secret, and full dear,  
Who in your chamber serve your person near,  
Let not your dreams what ever they seem to be,  
Molest your mind for that vere vanity.   

11  
In your attire be not superfluous,  
Observe a mean for that is virtuous,  
Be not to base like caitiff covetous,  
Be not like curtizant too curious,  
Nor clownish Coridon, nor vain courtier  
Do imitate, nor yet grave minister.   

12  
In garments use be clean, and eke decent,  
Handsome in form, for fashions negligent,  
Regarding th' ends why God did clothes ordain,  
First for to cover nakedness our stain,  
And secondly our comeliness to show,  
And last to harbour us from weather's woe.   

13  
Be suited like to season and your age,  
Youthlike in youth, in graver years more sage,  
Use most the common form, now rich attire,  
And sometimes meaner as affairs require,  
Too sweet perfumed in garments delicate.  
Bewrays the mind to be effeminate.   

14  
Long hairs, nor nails your feature let disguise,  
As if from hellish furies up you did rise,  
These are but excrements of nature, then  
To brag of these it shows but foolish men,  
Th' abuse of these shows a vindictive brain,  
The authors eke to be but light and vain.   

15  
Accustom not your men in court to bear,  
Such armour as in war is fit to wear,  
All guns & pistols far from howsehold train,  
For public use, and needful shows maintain,  
But armour worn in court let knightly be,  
As dagger, rapier, sword in due degree.   

16  
Let speech be short, sententious, and plain,  
Without reproof, honest, comely and clean,  
According to the subject, time, and place,  
With gravity, quickness, and mirth doth grace;  
Spare both quips and taunts in theology,  
In drinking company especially.   

17  
Let not unsettled gestures you delight,  
But manly, grave, after your country's rite,  
Majestic, befitting a judgement seat,  
Or when with legates strange you sit to treat;  
In private homely, and at pastimes merry,  
Courageous in wars, daunting th' enemy.   

18  
If that you do your wits thereto dispose,  
Ought for to write either in verse or prose,  
Soath not yourself, nor publish that I say,  
Till learned censure do it thoroughly way,  
Often reui'sd no loss it can sustain,  
Once published cannot be called again.   

19  
If worthy praise you mean some work t'indite,  
A subject choose fit for a prince to write,  
With virtue fraught, far from all vanity,  
Nor purposely affect obscurity,  
But still delight and strive for to be plain,  
That to the sense the reader may attain.   

20  
Addict yourself to exercise such sport,  
As health maintains, and members doth comfort,  
It's commendable for double respect,  
For first it helps greatly for to reject  
Base idleness, and secondly to make  
Your body fit hard labours t' undertake.   

21  
Use exercise, to run, to leap, to dance,  
To wrestle, shoot, and play at tennis chance,  
But sparingly: your special exercise,  
Let be to ride, and often enterprise  
To daunt great horses kept for warlike use,  
On horseback games to use do not refuse.   

22  
A noble game and full of honour count,  
With running hounds on courser swift to mount,  
Because this play semblance of wars displays,  
And makes men skilled to ride all dangerous ways,  
Hawking i'll not commend, nor greatly praise,  
A stirrer up of passions always.   

23  
Use measure in your pleasant pastimes brave,  
Lose not time that belongs to matters grave,  
Let this remain deep fixed in your breast,  
The ends for which pastimes were first addressed,  
That they your regal charge might better ease,  
And not the same to hinder or displease.   

24  
When nought remains to do, as ceil befall  
Good kings, or Muse is tired, or body thrall  
Now ill at ease, or heavens tempests threat,  
Your wits at arts on tables than do wheat,  
But dicing yet I do not you command,  
Not meet for Prince, but debauched soldiers hand.   

25  
Three rules observe I counsel you in play,  
Resolve to lose what you on stake do lay,  
Nor hazard more than you would throw to page,  
Thirdly play fair by falsehood get no gage,  
Nor yet in jest false lying tricks do use,  
Those are not play, but greatest plays abuse.   

26  
Have special care when play you do intend,  
With men of honest name that time you spend,  
Shun those that vicious are, and filthy speech,  
That mix with mirth: but chief I you teach,  
Haunt not lewd dames, before your marriage,  
Lusts they provoke, and spoil good carriage.   

27  
In regiment of kingdoms ponder well,  
What people most in civiltie excel,  
And easiest are to rule, and laws obey,  
The ruder sort to join to these assay,  
By fair allurements do affect the same,  
That britains all may have one heart and name.   

28  
On God depend, to him be constant true,  
To bless you in your office to him sue,  
By th' extern use whereof let all men see,  
How th' inward heart is fraught with piety,  
In things indiferent let your gesture show,  
An image plain of virtues decent hue.   

29  
Remember well your passions to digest,  
Before you seek great suits to set at rest,  
For wrath short madness is; do nothing mad,  
Th' effects whereof have always proved bad,  
Th' Apostles rule choose rather to observe,  
Let anger none from God's laws make you serve.   

30  
Gladly advance the good and virtuous,  
With royal gifts that are most glorious,  
Yet see that none though noble, too high grow,  
Lest stately kingdom thereby be brought low;  
Due punishment let wicked men still have,  
For own deserts not others, right doth crave.   

31  
To every one your love so far extend,  
As he himself to virtuous life doth bend,  
And let none longer have your gracious favour,  
Then he in virtuous deeds doth strive to labour,  
And favour him where virtues do increase,  
If virtues he forsake your love let cease.   

32  
Permit no man to wreck his proper wrong  
Done unto him, though he be great and strong,  
For so great wrong 'gainst you he should commit,  
Usurping power for subjects far unfit,  
To king alone the sword doth appertain,  
T' avendg his people which do wrong sustain.   

33  
Make others harms examples good to be,  
That you thereby may learn harms for to sly,  
Too late repentance by your trial made  
Eschew: for that fools schoolmaster is said,  
Wise shall you be if former you do choose,  
But foolish sure if it you do refuse.   

34  
Before your eyes set still your greatest chardg,  
The which be careful well for to dischardg,  
As principallest mark at which you shoot,  
In all your deeds let not your mind hence float,  
And all other your actions see you make,  
Helps to your greatest, this rule do not forsake.   

35  
In other things let other men excel,  
In your own trade contend to bear the bell,  
Which counsel grave Anchises long a go,  
Gave his Aeneas when he went him fro,  
The like to you my dearest son I give,  
Deface the proud, in peace do rule, and live.   
Deo soli gloria. Amen.   

Certain epithets, and excellent titles wherewith julius Pollux, who was governor to Emperor Commodus in his young years, set forth and described the properties of a good king, applied to the name of Henry Frederick the most noble Prince of Wales.  

His knowledge must in making laws excel,  
Each one must easy access to him find  
No passions strong within his heart may dwell,  
Right willing to do good with princely mind.  
justice to all he must alike maintain,  
Exceeding affable to poorest swain.   

Providing things that bring his people gains,  
Ready to profit all of each degree,  
Industrious, devote to restless pains,  
Noble in mind, from fear of fortune free;  
Courteous in gesture to his subjects all,  
Ever constant not tossing like a ball.   

One and the same, not turning once aside,  
Fraught with religion pure by scriptures tried.   

With watchful eye respecting subjects weal,  
Affairs dispatching with convenient speed,  
Labouring for peace where discord doth prevail.  
Exceeding slow to take revenge indeed,  
Skilful in princely duties to proceed.    

The author his vale to the young Prince Henry.  
Farewell young imp of British soil the stay,  
Read, see, and tread your fathers chalked way,  
O how much than shall God us in you bless,  
tongue, scroll, and quill, cannot the same express.  
Heir of your father's crown by nature's course,  
Heir to his virtues these precepts you force.  
far spread your root and branches of your line,  
Long may they bud like stems of some fair vine,  
So shall our seed no less your fame adore,  
Then we your parents names have done before:  
O noble Prince pardon I pray the while,  
My bold attempt, harsh verse, and ●…uder style.