ΗΡΩ-ΠΑΙΔΕΙΑ, OR THE INSTITUTION OF A YOUNG NOBLE MAN, BY JAMES CLELAND. SAPIE●TIAE ET ●●●ICITATIS. ACADEMIA OXONIENSIS AT OXFORD, Printed by joseph Barnes. 1607. TO THE MOST ILLVSTRIous, and Potent Prince CHARLES, DUKE of YORK, and ALBANY, Second Son to our Sovereign Lord, KING JAMES. AS the Gentiles were wont to worship some public Genius besides their private Spirits, & to consecrated the tree Aeschylus unto their Gods in common, as several trees, severally to every one of them: so I, albeit somewhat to their imitation, have dedicated the particular parts of this Institution unto my especial good friends, yet I dare not offer the whole unto your GRACE, whom I honour above them all. For his majesties INSTRUCTIONS being so perfect, and for the most part appertaining by right, no less unto your Grace, then unto his HIGHNESS; he might be esteemed distracted of his wits, and void of all understanding (as Virgil writ to Augustus about his Aeneids) whosoever would presume to present you any other. Wherefore, for the present in emploring most humbly your Gracious protection against the fiery tongues of Sycophants, without all profanes, idolatry, or blasphemy, I vow and consecrated myself with an ever-burning affection to live and die, YOUR GRACE his Most humble, and most obedient servant. JAMES CLELAND. TO THE NOBLE READER. C. Cornelius' Tribune of Rome, during the Consulship of L. Aurelius Cotta, and of L. Manlius Torquatus: perceiving the Praetors to be too partial in judging of the Nobles, enacted a Law that every Praetor in demitting of his office should tender a public account unto the people how he had discharged his duty. After whose example, resolving with myself to give over the Tutorship of young Nobles, to say with our Poet,—. sterilesque valet Camaenae, I have penned this Institution to witness unto their Parents my answerable proceeding, and to leave it unto my Pupils in particular, for a token of affection at my farewell, to be an unpartial Counsellor, and a faithful Admonisher of them in all their offences in my absence: persuading myself that none of them will grudge that you all have the communication of this their private right; seeing it is only the more known to be theirs, and the benefit nothing the less. Herein so far as it is possible for me, I have essayed especially to imitate our Sovereign and Royal Doctor, who seeketh not after those extravagant forms of doctrine used by Plato in his Commonwealth, by Xenophon in the Institution of young Cyrus, by Cicero in forming his Orator, by Horace in making his Poet, or by Sr Thomas Moor in describing his Utopian, (which are all fair shadows in the air) but plainly out of his own common practice, and usual experience hath proposed a Princely Pupil for a perfect pattern to all your imitation; whose example I wish you rather to follow by practice, than my precepts by contemplation. As for myself I permit those men, amongst whom I shall live, to point me out to my own rules, and upbraid me in my aberration and straying therfrom, as respecting more (with Aristotle what may be done, then what should be done.) Yet I leave this Institution unto you young Nobles, non quòd acipenser iste paucorum sit hominum, or that I would debar others, whom it shall please you to invite, as Pontius did Scipio in the Town of Laurentum: But permitting every man to feed, where it best pleaseth him, like Lucullus his flock, nec suam invidens Cyprio bovi merendam, (as Ennius saith in his Sotadicke) I desire only those, who cannot make that use and profit, which I wish, to blame rather their own fortune, then me, and to endeavour themselves to come as near you, as their ability will give them leave. Which I add, not that I think my advices so absolutely perfect, that they are worthy to be observed of all Scholars: for I protest, not after a common ceremony of submission, but out of a true and essential feeling of my own imbecility, that I am so far from pleasing of myself, that as many times as I look them over, so often am I vexed at them, — et scripsisse pudet, quia plurima cerno Me quoque qui feci judice, digna lini. Neither do I propose them otherwise then those Scholars, who in Schools publish doubtful, and Sophistical Questions to be disputed and canvased, not to establish any doubt, but to find it out. As well the penning of them was my last Lents labour, so that as Philocrates sported with Demosthenes, you may not marvel Athenians that Demosthenes & I do differ, for he drinketh wine, and I drink water: Non equidem hoc studeo, bullaris ut mihi nugis Pagina turgescat. And that I study not for fine Rhetorical terms, — veluti pueris absynthia taetra medentes Cùm dare conantur, priùs oras pocula circum Contingunt mellis dulci, flavoque liquore; puerorum aetas improvida ludificetur. The condemnation of them (with reason) will be no less acceptable and profitable unto me; then their approbation, deeming it ever absurd whatsoever I have set down, either ignorantly, or unadvisedly. For I acknowledge myself too meanly instructed, that I should take upon me to teach others any longer, either by word, or writ. Wherefore as the Poet Philetas being so little and light, that the wind threw him over, was wont to underprop himself with leaden shoes; & as the Sea-Vrchin armeth itself with little stones against a tempest: so have I covered myself (like another Teucer) under the buckler of famous Authors to shoot my darts against Ignorance: & ut Fertur Prometheus addere principi Limo coactus, particulam undique Desectam, & insani' leonis Vim stomacho apposuisse nostro. If I dissemble & hide of ten-times their names in using their reasons and comparisons, know (young Noble Reader) that I wish you to imitate the Poet, of whom Plautus saith — Tabulas cùm cepit sibi, Quaerit quod nusquam est gentium, reperit tamen. Also that I do it to bridle the temerity of those Carbiles and Aristarches, who cast only their basilisk eyes to carp other men's honest endeavours, that they may beaten a Seneca, or a Plutarch unawares, when they think they have bitten me with their viperous tongue. Happy I beyond my merit, if I get only this portion of public approbation, as I may 'cause honest men of sound judgement and understanding to think, that I would make use and benefit of my learning, if I were endued with any! As for those Zoiles; & Critics, who by nature or custom think to honour themselves in disgraceing others, and like Spiders suck venom, where bees gather honey; taking allthings with the left hand, which are offered with the right, as Ariston said, I am provided with counter-poison, in not regarding what they say. Therefore let them examine these my advices and exhortations, letter by letter, measure every syllable, weigh the words, control the points, censure the periods, and condemn the whole book, so much as they please, without farther Apology I request them only to serve themselves with the darkness of my ignorance, to shadow & set forth the lively colours of their good wits. So doubtless you young Nobles — quibus arte benignâ Et meliore luto finxit praecordia Ti●an, will show yourselves thankful towards them, for their rare invention, as in the mean time I hope you will well accept of my good intention, knowing — In magnis voluisse sat est. THE SUBJECT, AND ORder of these six Books. The first book showeth the duty of Parents towards their children, containing 9 Chapters. D. to my Lord Hay. The second book adviseth Tutors of their duty, containing 12. Chapters. D. to Mr. Newton, and to Mr. Mourray. The third book showeth a young Noble man's duty towards God, containing 3. Chapters. D. to my Lord Gordon. The fourth book showeth a young Noble man's duty towards his Parents, and Tutor, containing 8. Chapt. D. to Sir john Harington. The fifth book showeth a young Noble man's duty in Civil Conversation, containing 31. Chapt. D. to Mr. Francis, and to Mr. john, Stewarts. The sixth book pointeth out a young Nobleman's way in traveling, containing 5. Chapt. D. to my Lord of Essex. THE CHAPTERS OF THESE six Books of Noble Institution. A Preface 1. proving that there are Noble men: 2. describing their divers appellations: 3. showing who they are: 4. how many sorts of Nobles there are, and 5. a brief comparison of all the sorts. Pag. 1. The first Book of Noble Institution showing the duty of Parents towards their Children. The summary 11. Chap. 1 Of the begetting of a Noble Son. Pag 12 2 How he should be named after he is borne: 16 3 Of his Nursing. 18 4 Of his Institution. 21 5 A Description of his Tutor. 25 6 Of the Tutor's recompense. 30 7 At what University he should learn. 34 8 Of his serving-men. 37 9 Of his father's Allowance for his maintenance. 41 THE SECOND BOOK OF NOble Institution, Advising Tutors of their Duty. The summary. 49 1 How a Tutor should know, and use his Pupils nature. 50 2 Of forming the judgement. 55 3 Of reforming the Imagination, and opinion. 58 4 Of catechizing. 60 5 Of fashioning his young manners. 62 6 Of admonishing & correcting him of his faults. 67 7 General advises to be observed in teaching. 70 8 Of teaching to read, writ, and the Rudiments of Grammar. 74 9 Of teaching the Grammar, and Humanity's. 79 10 Of teaching Logic, & Philosophy. 85 11 Of teaching the Mathematics. 90 12 Of teaching the Laws. 95 THE THIRD BOOK OF NOBLE Institution, showing a Nobleman's Duty towards God. The summary. 99 1 Of a Nobleman's duty towards God. 100 2 Of his duty towards the King. 115 3 Of his duty towards his Country. 119 THE FOURTH BOOK OF NOble Institution, showing a young Noble man's duty towards his Parents and Tutor. The summary. 125 1 Of a young Noble man's duty towards his Parents. 126 2 Of the Pupils Duty towards his Tutor. 131 3 How profitable learning is, and how hurtful ignorance is unto a Noble man. 134 4 How he should attain to learning. 140 5 What course he should keep in studying. 142 6 How Necessary the Laws are to be learned. 144 7 What books he should read privately by himself. 146 8 How he should make good use of his reading, and judge of books. 155 THE FIFTH BOOK OF NOBLE INstitution, Containing a young Noble man's duty in his Civil Conversation. The summary. 163 1 A comparison between the effects of virtue, & vice. 164 2 Of Prudence in general. 167 3 Of Common behaviour towards all men. 168 4 Of his behaviour at Court. 172 5 How he should make reverence. 176 6 Of the most Honourable places in company, & unto whom they appertain of duty. 179 7 How a Noble man should speak. 184 8 In what things he should be silent. 189 9 With what company he should converse. 191 10 How he should know a flatterer from a friend. 193 11 How he should love one in particular. 196 12 Of justice in general. 198 13 How he should keep his promise. 199 14 How he should be liberal. 201 15 How he should show himself thankful. 205 16 Of Temperance in general. 206 17 How he should be continent. 207 18 Of his diet in eating and drinking. 209 19 Of Sleep. 213 20 Of his Apparel. 214 21 Of Riding, Shooting, Running, Leaping, Wrestling, and handling of Arms. 217 22 Of hunting and hawking. 222 23 How he should play at the Tennis Court, and dance. 224 24 Of House-games. 226 25 From what games he should abstain. 228 26 Of Valour in general. 230 27 Of the Single Combat. 232 28 Of deadly Feids. 239 29 How he should overcome Self-love. 241 30 How he may overcome Ambition. 242 31 A remedy against the Courtier's love. 244 TH. SIXTH BOOK OF NOBLE INstitution, Pointing out a young Noble man's way in traveling. The summary. 251 1 Of a Noble man's provision for traveling 252 2 Some general points to be observed in traveling 255. 3 Of Some things in Special to be observed. 258 4 A directory of his way, with sun particular things to be observed therein. 262 5 Of his behaviour after his return home unto Great Britain. 269 Moreover as the Tradesmen of Greece put ever some hideous thing or other in the beginning of their works, to deturne the eie-bytings, and enchantments of the envious; so I (friendly Reader) in craving pardon of my faults, and desiring that you would bear with my oversights, have here set down of my errors, that you may see this work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philostratus saith of Aristides his. Nam cavis fest 〈…〉 s coe●●s parit cat●los. Read then Chap. 5. for Chap. 6. pag. 25. & 269. Pupil for Pulpil. p. 55. read mutual for natural p. 125. l. 16. read feids for fends. p. 155 leaving the rest to your own correction. TO THE RIGHT HONOURABLE MY Lord HAY, the Pattern of true Nobility. MY Honourable Lord The Title or Inscription of this Treatise needeth no other declaration, than your Lordship's name Printed in the fore front, & first page of this Book. For your perfection is the lively image, which my thoughts had in this Description: you are the real pattern of this verbal discourse, & the Cyrus meant in this Institution: You are the mirror, (as Socrates, or Bias said) wherein I would have all Nobles to contemplate themselves, either to see their own beauty, if they be truly Noble, and thereby to continued in virtuous and laudable actions, or to wash their spots, and amend what is amiss, if they be degenerate or ignoble. Yea since it hath pleased God to match you with such a Virtuous, Noble▪ & Fair Lady, I judge it most convenient (in joining the Theory to Practise, the effect to the cause) to submit this Preface, and first Book unto your favourable construction: not as a sufficient description of your perfection, or as a recompense of your well deserving, but as a short abridgement of your ample virtues, & a poor pledge of my bounden duty. And seeing Nec laudare satis, dignasque rependere grates Sufficiam, referant Superi. Your Lordship's most affectioned in bond Duty. I. C. A PREFACE DESCRIBING who are Nobles, and the nature of Nobility. ACCording to the Nature of all Arist. 1. Poster. 1. discoursing doctrine, and discipline, for a more facile Introduction, I would advise you to consider that golden Inscription fixed on the Frontispiece of the Temple at Delphos, as containing a plain and full exposition of the title or subject of this Institution; that you would learn to KNOW YOUR SELVES. Which is a warning Lesson, little in words, but great in matter; taught by many Masters, but learned of few Scholars; contemplated by all men, but practised by God only; who continually beholds, considers, and well knows himself: yea it is easy in the ear, but most difficult in the understanding; every man persuades himself so, that he knows nothing better, when he understandeth nothing worse. Whence ensueth Plat. in Men●n. this Platonical subtility, that neither those which know, should inquire any farther, for as much as they know already; nor they that know not; because to inquire, it is necessary to know what to inquire after: so that men cannot attain to the Science of things. Every one is so satisfied, and thinks himself so sufficiently instructed in this knowledge, as Socrates taught Euthydemus; that we may say well with Aristarchus, D. ●●r. In ancient time there were scarce seven wise men found in the world, and now hardly seven ignorant. Wherhfore as many diseased persons need not only medicine to assuage their pain, but also to awake their senses, I here exhort all you Nobles, to examine seriously & try, 1. if there be any Noblemen. 2. Whether the Name, and 3. if the essential definition of a Noble man, doth 4. rightly appertain unto you, or 5. if you usurp only wrongfully the title of Noble. Which are the five points of this Preamble, correspondent to the five things requisite to be foreknown Plat. epist. 7. Zabarel in 1. post. tex. 2. in all Sciences, as Plato saith, and the Oracle of Logicians doth comment. 1 That there are Noble men. ¶ To satisfy then the common objection of the vulgar, who disapprove all inequality, in demanding When Adam delude, and Eva span, Who was then a Noble man? Which Boëtius concludeth thus, more formally, Consol. phillip 3. Quià Genus & proavos strepitis? Si primor●ia vestra, Authoremque Deum spectes, Nullus degener extat. Mortales igitur cunctos Edit Noble germane. I grant that not only in respect of our beginning, but of our ending too, we are all equals without difference or superiority of degrees, all tending alike to the same earth from whence we sprung: unus introitas est omnibus Gen. 3. 19 Philo in Nobil. ad vitam, unus & exitus, as the Jew said. King and subject, noble, and ignoble, rich and poor, all are borne and die a like: but in the middle course, between our birth and burial, we are overrun by our betters, and of necessity must needs confess that some excel & are more noble than others. For children are like their parents, and we learn of the Cosmographers, Ptolom. that one part of our mother Earth is more noble than another. — Nonnè vides croceosut Tmolus odores, Georg. 1. India mittatebur, molles sua thura Sabaei? Yea in one Country, under one climate, one piece of ground is better than another: Hic segetes, illic veniunt faeliciús unae. And to descend unto another kind of our mother's job. 17. ospring; is there not an Eagle among the birds, and a Lion among the beasts? Yea in each kind, doth not one excel another? as among horses, is not one more generous than another? Why then among men, for whose use all things were created, is none more excellent and noble than another? Doubtless Plutarch said well, that there is greater disparity between man and man, then between beast and beast: for we may evidently observe a greater difference between this man and that man, to say more than Plutarch, Teren ● Phor●. 5. (Hempskirke vir viro quid praestat!) then between that man and this beast. Let ignorant people say, or think what they please in the contrary; there is surely great odds between a Menelaus and a Paris, between Ulysses and Thersites, Achilles and Automedon, and in a word between a Noble man and a Peasant▪ so of necessity Boëtius, and his clients must acknowledge the truth, as Mopsus doth in Virgil. Tu maior, tibi me est aequum parere Menalca. Ecl. 5. ¶ When people did multiply and increase, so that 2 The names of Noble men. they were forced to separate themselves into diverse parts through the earth, they elected some of the most wise, valiant, renowned, and generous men of the whole troop to be their Leaders, Captains, and Governors, whom the Hebrews named Elohim, Beveelim, Beveorim, jeduim, Aduchim, Hachamim, Nedivim, Moses. Avarim. And the Grecians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homerus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify (as I take it) that Nobles should behave themselves holy, as the children of God. But the wisest Latines ascended no higher for an honourable title to their Nobles, than Fost. Pomp. Non Marc. Plaut. in. pseud their own virtuous actions merited, in naming them, Nobiles, quasi notabiles, importing by this appellation, that those only should be dignified by the name of Noble, (which we retain of the Romans) that are virtuous. ¶ For as the Lacedæmonians acknowledged no 3 Who are Noble men. man to be of their Country, but such as had the figure of a Lance drawn upon their skin: so no man is worthy to be accounted Noble, but he who is marked with the glorious Character of Virtue: under which ensign only Alexander the great would have his soldiers fight against the Barbarians, whom he esteemed to be Iwen. 8. all vicious: Nobilitas sola est atque unica virtus. It is not the great revenues, fair possessions, pleasant Palaces, many Lordships and infinite riches, that can make a man Noble: all those things are but external accidents, subject to the mutability of Fortune, whereas Nobility is permanent in the mind. For who will praise his horse rather for his harness and furniture, then for his comely shape & stately pace? or his Hawk for her bells, hood, and chesses, then for her good flight? why then should we esteem a man for that which is without him, rather than for that which is within? Measure him without his stilts or pantofles (as one wittingly said) strip him into his shirt, see if all he hath be his own; if he be Horat 2. satire. 7 — Sapiens sibique imperiosus, Quem neque pauperies, neque mors, neque vincula terrent, Responsare cupidinibus; contemnere honores, Fortis, & in seipso totus tears, atque rotundus. If he be endued with those properties, then judge him to be Noble: Otherwise though by the courtesy of wise men, or simplicity of fools, he may have fair and honourable titles of my Lord etc. yet let him nor be deceived, he is no whit the more honourable: for he must pass through the Temple of Virtue, that would enter into the Church of Honour. So we may collect that the doubling of your cloaks, the fashion of your clothes, the Jingling of your spurs, your swaggering, your swearing, and your refined oaths, horrible protestations, your odd humours, and your drinking of Tobacco with a whiff, make not a Noble or a Gentleman: but that it is to be wise, affable, temperate, and discreet in all your actions and conversation; and as the Emperor answered to one, who besought him, that he would make him a Gentleman, Virtue only is able to make thee Noble. Yet I mean Mani●●●. not that every one who lives virtuously, and can daunt his affections, is forthwith a Noble or a Gentleman, but he only whose Virtue is profitable to the King and Country; whom his Majesty esteems worthy to bear a coat of arms, & to enjoy diverse privileges for services done to him & his kingdom. Services I say, because as one swallow maketh not Arist. Ethic. 2. c. 4. Summer, or one courageous act a valiant man, or one just dealing a just man; no more is one virtuous exploit sufficient to 'cause a man ever after to be accounted Noble. He must continued in well doing, otherwise it may well be thought that his good performance for once, or so, proceeded of mere accident, and hazard, or of a favourable opportunity, rather than of his own proper and natural disposition: for often times men are forced to perform virtuous effects by vicious impulsions. Behold therefore your coats of arms and their impresses, how they change never, but remain such unto the son, as they were bestowed upon the father, to incite you never to be weary of well deserving, to teach you not only to follow your Ancestors, but also to guide your Successors. Remember they are as so many seals, whereby the King hath bound your obedience, faith, and dutiful allegiance to him, his, and his state: and as you can neither add, or take away any thing from them without spoiling or falsifying the seal, no more are you able to be deficient in your required duty without the crime of Lazemaiestie and condemning yourselves as utterly unworthy to be ranked in these ensuing sorts of Nobles. 4 The Species of Noble men. 1. ad. Theod. ¶ Aristotle divideth Nobility into that, which is common to many men, termed Civil Nobility, and that which is more strict as peculiar to a few, called Proper Nobility. In the first sense a man is said to be noble, when he is borne in some ancient country or city: so the Egyptians vaunted of their Nobility above all other nations; and the Arcadians were not ashamed to contend for antiquity with the Moon. Plat. in Menex Herod. in Terp. Isocrat. in Panagyr. Thus strived the Grecians against the Barbarians; and amongst themselves the Athenians bragged of their Nobility above the rest of the Cities in Greece, wearing golden calls woven after the form of a Grasshopper, to testify how they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not inquilini: so among the Latins it was reputed greater glory to be a Roman, than of any other city: as here it may be more accounted to be borne in London, then in an obscure village. But Proper Nobility being more to our purpose, I subdevide it into two branches only, lopping of all other sorts of Nobles, as barren, withered, dead, and unprofitable boughs, without fruit either for Prince, or people. The one branch may be termed Natural Nobility, as that of the jews was, who descended of the twelve Tribes; of the Grecians who had their offspring from Cecrops, Aeacus, Hercules, Achilles, or such like Porph. Isag. 2. Captains, or Princes. The other branch may be called Personal, or Inherent Nobility, because it is attained by ones own proper Virtue; as when by valour, learning, wisdom, or other like virtuous means, a man is worthily promoted by his Majesty. Whosoever intrudes himself, and creeps into this rank otherwise, whether by money, or a friend in court, I may justly maintain that his title of honour redounds in a double dishonour to him. First for surprising his Prince unawares, by seeking a title which suits not, neither can agreed with him; whereby he brings his majesties prudency in question for giving equal honours to unequal deserts. Which provoked Achilles his choler against Agamennon; Iliad. and now a days maketh many to contemn and vilepend that, which hath been formerly so highly Budaeus in pand. Demost. accounted of, besides the ruin of many common wealths. Next they make their honourable friends, who procure them this title as much murmured and grudged at, yea with extenuation of their judgement, Cic. ad Attie. as Pompeius was disgraced in Rome, for advancing by his authority an unworthy person to the Consulship. Virtute ambire oportet, non favitoribus, which who Pla●t. Amph. so do, howsoever meanly they he borne, I dare be bold to compare them with the highest Nobles of this Land, after this manner. ¶ Certainly this common proverb, all comparisons 5 A comparison of Noble men. are odious, was bred and invented, when some wiser than myself would have made a parallel between those who are Nobles by birth, and those who are only by merits. My intention therefore is not to grind myself between two millstones, in extolling the one above the other, more than the Poet in comparing Natural and Artificial poesy. — alterius sic— Horat. de Art P 〈…〉. Altera possit opem res, & coniurat amicè, Or as another speaks of the Muses. — nobis aequalitèr adsint, Nullaque laudetur plusue minusue mihi, Ovid. As for others, who brag so presumptuously of their Nobility, and ancient descent, (having nothing else) I dare resemble them unto the Athenian Thrasilaus, who walking every day upon the Pyraeum accounted all the ships he saw to be his own: or unto the man of Abidenos, Qui se credebat miros audire tragaedos, Horat. 2. epist. 2 In vacuolaetus sessor plausorque theatro. Or unto that ignorant rich man Calvisius Sabinus, who thought himself very learned because he maintained Seneca Epist. learned men about him. Surely such nobles may very properly be esteemed nobles of blood; but of blood only without bones, without flesh, without sinews, and so of themselves unable to bear any burden either for the public or private. Yea it availeth no more a vicious person to brag that he is come of this Duke or that Marquis, than their good health is able to make him whole when he is sick, or their sight to make him see when he is blind. Virtute decet non sanguine niti. Claud. 4. Cons. honour. Paus. 5. Philostrat. Nobility consisteth not in the glorious images of ancestors, nor (as the Sophister Herodes reproacheth against the bragging Roman) should it be worn in the shoo-heeles, but their virtue should be a pattern for thee to imitate, and a spur to prick thee forward in that virtuous course, wherein they have placed thee; otherwise thy vice shall sooner obscure their brightness, than their virtue is able to cloak thy lewdness. Finally unto what can I compare more fitly him whom the Poet describeth to be, — superbus opibus & fastu tumens, Auson. Epig. 25. Tantùmque verbis nobilis, Than unto a counterfeit noble of coin? For so long as we take it to be of good gold, & to have the King's right stamp we change it, and give it intercourse among us but as soon as we perceive it, to be counterfeit and made of brass, copper, or other metal overgilted only, we name it no more a noble. In like manner be a man never so wealthy, never so highly preferred, if he lack the character of virtue, he is to be valued but as a stamp of honour set upon base bullion; and although for a time such men please themselves with those undeserved titles and illude the world, yet at length (if they mend not their manners) they will lose them with greater disgrace than they possess them with honour. Wherhfore I exhort all such as covet to excel in honour that they study likewise to exceed in virtue, (as in these seven books following I will endeavour my best to direct them) otherwise I wish them to persuade themselves that his Majesty who hath erected them to honours in pretence of their virtue, may degrade them again for their vice, as Caesar did Avienus, Bello Afric. T. Abienus, and L. Clusienus with sundry others, for certes, Qui dedit haec hody, ere as si volet, auferet, ut si Detulerit fasces indigno, detrahet idem. Horat. 1. Epist. 16. THE FIRST BOOK OF NOble Institution, showing the duty of Parents towards their Children. The summary. APOLLO having showed us, by his Delphic Inscription, that Virtue only is the essential form of Nobility: we will now declare, how that by Nature, Nurture, and Institution only, it Plut. Edu●. is retained or obtained; as Plutarch compareth the production thereof most fitly unto the tillage of a corn land; wherein Nature resembleth the soil, the Nurse representeth the Husb 〈…〉 n, and the Tutor's instructions, and examples, are well compared unto the seed; which three shall be the principal parts, of my advise in this book. Desiring first, all those who would be Parents of Virtuous children, or Noble sons, to be very careful of their primary production, which is of a greater efficacy, and force then men do think or believe. For assuredly the original temperature of the Parents constitution, corrupteth not only the child's disposition, and virtuous inclination, but dejecteth his courage, as being privy to the basnes of his birth, and as knowing in himself some defect, and imperfection from his Parents. whereas contrariwise, they that are known to be the children of worthy Parents, may be bold to bear their heads aloft, and speak their minds frankly, wheresoever they come, as full of stomach and generosity. Chap 1. Of the begetting of a Noble Son. ALthough this first duty of parents in endeavouring themselves to have virtuous children merits chiefly to be considered, as that which giveth the substance, the constitution, the nature, & to call it so, the very temper to a man; (and so is natural unto him,) whereas Nursing and Institution are only artificial: yet I see few, who consider well how to perform it, as they should. They that fail in this first point, will as hardly correct their fault by the other two, as a man's second & third operation of the stomach can digest that meat, which the first concoction could not: so that the omission thereof, is one of the most enormous, and remarkable faults, that can be in a common wealth, albeit no man complaineth to have it amended. But alas! I hear many cry out against me, that I should be so bold, as once to think, I am able to note that, which so many wise men cannot, or rather will not observe: that I should complain of that, which no man feeleth, & take upon me, to counsel others, wherein I am no ways experimented myself. My intention will excuse my unexperience; which is only to propone the opinion of the most skilful Philosophers, and Physicians; with this assurance, that God worketh all things by second causes, and that they who will have it otherwise, do nothing else (as job said to his friends) but speak wickedly for God's defence; & gladly I embrace the Poet's job. 13. 7. allegory, that the highest link of Nature's chain, is tied to the foot of great Jupiter's chair. To begin then, I wish you to know, that as the images of Mercury were not made of every kind of wood, the Persians' Royal ointment of all sorts of spices, not the Mythreda●e of all Jngredients; no more are virtuous children begotten by every man. But as the heathen Gods were all made of the wood of Thya: so Noble sons are engendered of some rare, Homer. and singular substance, which Nature brings not forth, in every person, nor every day. Wherhfore, I will here use the policy of a skilful Gardiner, who purposing to have in his Garden a rare, and precious herb, which should be to him, & others, both pleasant, & profitable, will first search where he may find the most mellow, & fertile earth to plant the seed in. I counsel then all Noble men, to be as careful in choosing of their wives (which must be the soil) as the Romans in electing the Vestal Virgins to see that they be virtuous, well nurtured, wise, chaste, of gracious countenance, of personable body, of pleasing delivery of speech. For albeit many Philosophers be of contrary opinion to Hypocrates, & his interpreter Galen, concerning the mother's part; yet the child receiveth increment, and nourishment from her, sufficient to altar his constitution. It were no less ridiculous than tedious, to insist in particular probation of these perfections premitted: wherefore before they sing Hymen Hymenaee, I reiterate only, that they have a due regard, of her personable body; because a goodly presence, is much worth in a Noble parsonage. 2. fast Aen. 4. 6. Genus arguitur vultu, as appeareth by the description and praises of Aeneas, and Marcellus in Virgil. Yea I wish them, to sacrifice rather unto the three Graces then to Moneta & Plutus, preferring ever the beauty of Venus, before the riches of juno: & that they remember in their pursuit of marriage, Ludet, quislerili semina ponit humo. Propert. After such heedful choice I wish them to solicit with ardent prayer, not Pertunda, Prema, or Perfica, as many yet Gentilize, but the Almighty Precedent of marriage; craving him, to sanctify their Couch of Matrimony, with godly and wise children; as our first Parents obtained of God by prayer, (after Gen. 2. & 4. 21. 30. the birth of wicked Cain) a righteous Abel, & then Seth that Holy man; So Abraham after a cursed Ishmael, had given to him a blessed I saac; and jacob received a faithful joseph; Elkana & Hamnae prostrate before God, had a Sammuel, who did minister before the 1. Sam. 2. Sam. 22. Lord; David and Bethsheba lamenting their sins, enjoyed Solomon of excellent wisdom; Sacharie, and Elizabeth feareing the Lord, were blessed with john Baptist, the forerunner of the Lord. With that supernatural help of prayer, natural means will succeed the better, which I think consists chiefly in the temperature of the elemental qualities, Hyp●er, Galen. Propert 3. (as the most learned physicians say, and some of the most judicious Poets; Naturae sequitur semina quisque suae,) Even at their forming, not expecting the influence of the stars, and conjunction of Planets, at their howet of Nativity; nor yet the guidance all their life time, by a poetical Fate. Therefore I advise all Noble Parents, to be very careful in keeping of a good Diet; which particularly here I will not prescrib nor yet show, how children should shake of the bands of nature, wherein they are detained the space of nine months; fearing I should be paid with Protagoras praises, by Apelles, and the Centurion's commendation, non amo nimiùm diligentes, as the African said. Non etenim cuivis, se praebet Apollo videndum. I will only thus devoutly implore Lucina's help, to grant the mother an happy delivery. Lucina if thou be, as Poets writ, Goddess of Births, and Aid in women's woes: Propitious be, when they implore thy Might In their life-giving, & Death threatening Throws. Ah spare the Mother, spare the infant tender; Must she for giving life, her life forego? Must th'infant, life scarce fully given, strait tender? In greatest Need, thy greater skill bestow. Who knows how great this little babe may prove? Perchance some Monarchizing Alexander: Or some sage Nestor, who by Art, and Love, May merit to be Countries Great Commander. Lucina therefore help, & so much favour deign That fruitful wombs may scape the grave, though not the pain. Chapt. 2. Of the Child's name. AFter the birth, The Name should be the first benefit which Parents bestow upon their children, and that withal convenient speed, not delaying Mar●. Cr●●. Plu. Rom. Quest. Gen. 21. till the seventh year, as the Polonians & many other do; nor to the Romans cleansing day, observed upon the ninth day for boys; nor yet to the eight day, as the jews did their circumcision: but rather let them be Christened upon the very birth day (if it 31. 18. be possible) after the example of jacob & Zacharias; according to our ancient Britain custom. I would wish that they give their sons, pleasant and easy Names to be pronounced and remembered; because good names were ever esteemed to be happy, and first enrouled in the Roman musters, first called out Corn. Tatit. to sacrifice at the establishing of Colonies, & ever erected to high honours: as appeareth by Constantine, who of a simple soldier was choose From at Silcester by the army of the Britain's against Honorius, only for his lucky name. So was one Religianus of no greater quality made Emperor of Illiricum. In all countries and nation's there hath ever been some names more affected than others, as JAMES in Scotland, HENRY in England, and CHARLES in Germany. These in special I recommend unto all Nobles to be their triae nomina▪ as ever importing unto us and our posterity a most fortunate and happy reign For as his majesties dominion is limited with the great Ocean, & his most famous name spread through the whole world: so one day by God's grace: — HENRICI auspiciis, haec insula magna, Imperium terris, animos aquabit Olympo. Aen. 6 Hic rem Romanam, magno turbante tumultu, Sistet eques; sternet Papam, Gallumque rebellem, Ae●. 6. Apoc. 17. as is not only prophesied by Apollo's Priest, but also by Christ's Prophet; that on day there shallbe a Triumph over the seven headed dragon, & Trophaees planted upon the top of the seven Mountains. As he is the ninth both of England, and Scotland by name, he HENRICUS STVARTUS Lips. de Const. 1. 16. prognosticates the most dangerous climacterical year to that Antichrist. Therefore Lipsius, thou didst not err, when thou sawest a Sun rising in our Occident some thyrteene years ago. And O Thrice-happy Prince, — cui unus non sufficit orbis Aen. 12. Sis memor— cum mat●●a adoleverit at as, ET PATER Aen●as, & Auunculus Excitet Hector. Remember then how this Tyrant the Pope hath detained Christ's Spouse these many years in bondage. Consider even now how the particular members of Christ's Church have their eyes fixed upon your Highness, as the Goats of Candie, upon the Canicular star, when it ariseth in their Horizon. They adore your rising as the Elephant doth the sun's, hoping it shall be the Popes downefal. O sweet hope that stayed last Hesped. in Pandora's box! O hope the only Balsamum of our wounds! O most Noble Prince when shall we cleave the Alps with you? When shall the distressed Protestants of Saluce, & the people of Piem●●t cry with Pier. Hi●r●g. 1. Plin. 10. 21. joy or fear, this is that Rampant Lion so highly renowned, going to tear the Tiger in pieces. Courage then, most hopeful and dreadful Prince, — Fatis accede Deisque. Quis procul ille autem ramis insignis olivae Aen. 6. Sacra ferens? no sco crines vultumque paternum Regis Britanni. It is he who shall lose the Adamant chains of Mahomet, & restore the Christians to their liberty. For of him it is truly meant, vos etiam pelliti Scythae potentimanu habenas temperate Asiae, atque isti ipsi m●x Lips. ibid. ●b Turcas dicit qui ex tllis discedite▪ & sceptrum relinquite huic ad Oceanum genti. Now are the Turks prophesies fulfilled, & by the valour of our Augustus his sons; one day shall it be sung, Divisum imperium cum jove Caesar habet. Chap. 3. Of Nursing the Child. 2 Duty of Parents. 6. in verr. 1. ●●il. ●● pro dom● sua. IF ever there w●re cause to cry out against many Mothers, as Cicero did against Verres and Catiline oh tempora! oh mores! surely it is now, when I see so many, after they have nursed their children the space of nine months, and have endured so great pains & danger in bearing them, before ever they knew or saw them, to expose them or rather more truly, to forsake than in their greatest need. O what Homilies of the ancient Fathers? what reasons of learned S. Chris. in Ps 50. hom. 1. Judg. 1. Gen 21. Pyhsitions can persuade them? how is it, that the example of Anna the mother of Sam●el, of Sara the mother of Isaac, of blessed Marie the mother of Christ, is not able to move them to pity? who should tell them of H●cuba that nursed Hector, of Thesalonice, Illi●d. 22. ●ustin. 16. ●drss. 11. Penelope, & many other Queens both Christian and heathen that nursed their own children? When the pitiful cries of the poor Infant, their own flesh and blood cannot provoke them to do the office A Gell. i2. 1. of a Mother▪ Doth not nature herself complain many times in their own paps? How many mother's labour by their Physicians means, to change God's blessing into a curse of dry breasts! Al you tender Plut de Edu hearted and wise Mothers discharge not only the half, but even the whole and best duty of a Mother, if your health will permit. Otherwise I counsel you to provide a Nurse four or five months before you be brought a Bed; and to give her of the sane meat you eat yourselves; to the intent the child may suck milk made of the same substance he received fore-alle he was borne. And to show you of what quality & complexion the Nurse should be, these are my best Galen. observations. vid. She must be young of a hot and dry complexion or at the lest cold and dry in the first degree only: which you shall know by her quick wit to understand any thing, by a brownish colour in her face, by the thickness of the hairs of her head etc. She must be of a middle stature, neither to fat, nor to lean: as also her paps of an indifferent bigness, and full of sweet milk, which willbe neither too thick nor to thin; as when you milk it upon a glass, it will not fleet but stand, except you bow down the glass. Let her work much, eat little, lie hard, and be able to endure heat and cold: let her be ever of a merry & cheerful countenance: for a frowning face abaseth the courage of the Child, and maketh him troublesome not knowing his own desires, & causeth also a fear which in many years will not be forgotten. And because little Infants are very subject to fear, as being Hip●●. 6. Epid. sect. 1. Arist 2 Eth. c. 2. not yet able to make difference between good and bad; Let the Nurse therefore ever bear the child in her arms, or rock him in the cradle. Albeit some Physicians hold the opinion that the crying of young children consumeth the melancholy humours, which they retain of their Mother, yet I counsel the Nurse to still them; and so soon as they begin to cry, that she begin to sing unto them. Not because I think the soul is a harmony, as some hold; or that I think Pyth. of too contraries the strongest expelleth the weakest; but because I know, that the vegetative faculty of Arist. 1. de ●nima. the soul, which is most powerful in childhood, taketh delight in pleasant and joyful things, and naturally abhorreth the contrary. I must also remember her, that she be very heedful he receive no hurt or blemish in his body, by slrict swathing, falling, looking awry, or by any other careless negligence. Gratior est pulchro venien● de corpore virtus. Aen. 5. Lastly, that she never suffer undecent words to be spoken, or uncivil actions to be done in his presence, Maxima debetur Puero reverentia: si quid juven. 14. Turpe paras, nec tu Pueri contempseris annos. For this cause Xerxes said, that the mind of man dwelled in the ears. Because it rejoiceth when the ears hear good things, and is sorry at evil things: And the Ancients, considering that the ears were very capable of Jnstruction, believed, that they were consecrated to Learning; which made the Fathers ever to kiss their sons ears, and the Athenians to hang pearls at them, upon the Oracles answer; as many do yet amongst ourselves, not knowing the true reason thereof. Chap. 4. Of Institution. SOlon and Lycurgus, understanding both, that Fathers 3 Part of Parent's duty. Plato. 4. 5. & 6▪ de leg. aught to be as careful of their sons Instruction, as willing to their Begetting, or diligent in their Nursing, by a Law enacted, that Sons should be freed and quite discharged of duty towards their Fathers, who in their childhood had not been instructed by them. They well considered, how the Institution Arist. 8. pol. c. 1 of youth imported, and how nearly it concerned a well governed Commonweal. For it is the spring, not autumn, which maketh a good harvest: Si benè floruerint segetes, erit area dives; Ovid. 5. fast. Si benè floruerit vinea, Bacch●● erit. Wherhfore the Lacademonians, when Antipater required fifty children as pledges for truce, very wisely answered; that they would rather give a hundred men, than ten Children. For (as Pericles said) children are the hopeful Plants of a Commonweal, and as they be taught in their tender years, such shall they be in their man's estate. Bad children▪ do become worse young men, and die most bad old men: they can no more change their manners, than the Leopard his spots, or the Aethioptan his colour: Gen. 7. 2● Hor. 1. Epist, 2. Quo semelest imbuta recens, servabit odorem Testa di●. The greater diligence the Father hath used, that his Son should be borne of a wise disposition, the more pernicious and dangerous will he prove to his Country, without good Jnstitution. The fatter the soil, the greater abundance of thistles, and weeds, except the ground be well husbanded. Ovid. de Tristi. 5. Fertilis assiduo si non renovetur aratro Nil nisi cum spinis gramen habebit ager. Therefore Noble Fathers show yourselves no less diligent, in this third part of your duty, then in the two precedent, Gratum est quod Patriae civem populoque dedisti; Ju●●. 14. Si facis ut Patriae sit idoneus, utilis agris, Vtilis & bellorum, & pacis rebus agendis. Plurimum enim intererit quibus artibus, et quibus hunc tu Moribus instituas. To purchase this Park, that Farm, this Barony, or that house for your Son, and to have little or no regard of purchasing Wisdom and Virtue, is (as Crates cried out in choler) to love your shoe better than your foot. Sic coelo praefertur Adonis. Rather provide your Son of such possessions & riches, as may serve him in time of wars, and in time of Peace: that will maintain him abroad, as well as at home, such as neither the water drowns, nor the fire is able to consume; but will ever follow & escape, as Anchises did the flames of Troy, and Aristippus his goods, that perished not by shipwreck. Lay up in store for yur Sons such Jewels, as can neither be lost, nor stolen from them; such gold and silver, as the Canker cannot eat, nor rust devour; that is a mind beautified & replenished with letters and good manners. Sueton. in. Aug Caes. This did Augustus Caesar, Charles the Great, & the very Turks at this day, to their children and nephews: not for fear of any Athenian Law, but to discharge a fatherly and natural duty. Herod. lib. 1. Paulus Aegin lib. 1. art. med. Quint. 5. Delay not till the fift year, the Instruction of your Sons, as the Persians' did: nor till the seaveth, as Paulus Aeginita prescribeth; but following Fabius his Institution, so soon as they begin to move▪ their mind with the Body, in speaking and walking, and when the faculties thereof unfold, and as it were, spread themselves abroad, which is at the age of three Arist. ●0. sect. proble. 4 or four years; then without farther delay provide a fit Tutor for them. Vdun & molle Lutum est, nunc nunc properandus, et acri Pers. 3. Fingendus sine fine rota. New wax is best for sealing, as fresh clay is fittest Arist. 3. de anim● for working: the wool of young lambs is aptest to receive the surest dye, so youth is fittest for good impressions. For when will and wit by increase of years, are once misled with folly, delighted in vanity, filled with flattery, & let lose as it were to disobedience, hardly or never will such be reclaimed. And though children's understanding be capable of any Instruction, as they fable, that Theramenes his shoe fitted every man's foot; yet, as no man's foot can be fitted by every shoe, no more is every Instructor alike proper for your sons Institution. So far as his quality exceeds the common, so much should his Tutor's sufficiency surpass other common schoolmasters. Alexander would not be painted but with Apelle's pencil, nor Caesar suffer his acts to be enregistered, but by the pen of the most learned in his time. Why then S●●●. i●●●l. C● should not you be as careful to see your own lively Image well drawn? It is the sons life and conversation, that writeth and witnesseth the Father's Acts. Have then a special eye to this Limmer, who in one Picture must pourtraie both Son & Father. Choose him not upon letters of commendation, or because your friend doth solicit for him, no more than you would take an ignorant Physician in your sickness, because he is your kinsman, or of your acquaintance. Who will pass the straits with a young pilot, or commit his cause to a Pettifogger, because they are his friends or allies: nay what Noble man in choosing his fauckner will not curiously inquire how he can diet his hawk, how he mews her, how he gives her casting, keeps her from sickness, casts her of, & reclaims her, before he admit him to his service? But alas! of a Tutor, to whom he will commit his Son to be trained up in virtue, whose life, shallbe the principal monument of his name and honour, he never maketh farther inquiry, but where he may have a Schoolmaster for his Son (if he will have any, as too many will none at all and for how little he may begotten: Chrysogonus quanti doceat, vel Pollio quanti. Juv●●. 7 The King, the country and their own Tenants, will I fear, one day have just cause to complain of this negligence; Yea I am sorry to see so many hopful young Nobles, borne and ordained for more generous designs, to trouble their heads seven or eight years with the Heteroclits of Despauter, throw the little judgement of their Tutors, who often have even as much wit, as a Gnat hath blood. Such ignorant guides dragging young Noble spirits through so many briars and brambles, 'cause them to forsake all good letters and to despise the very name of learning and the professors thereof. Chap. 6. The Description of a young Nobleman's Tutor. Socrates' who was (according to the Divine Oracle) D. Laert. in Socrat. the wisest man living, esteemed a good Tutor to be as necessary for a Scholar, as a skilful midwife for a woman in childbirth; and therefore called Institution itself, Midwife-craft, by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men's minds were holped in bringing forth as it were, a birth of true and virtuous knowledge. Philip king of Macedon seemed also to be of this opinion, who said that he rejoiced more that he had Aristotle to be his sons Tutor, then that he had Alexander to be his Son; yea Alexander himself would often confess that he was more indebted to Aristotle his Master, then to King Philip his Father, because the one was the cause of life only, and then other of a virtuous & happy life. A good Tutor is one of the principal Pillars in a Commonwealth, which Maecenas very well knew, when he counseled Augustus, that the young Nobles of Rome should be instructed on▪ lie by such Tutors as affected most the Monarchical Government, which was establishing at that time, to the subversion and downfall of Democraty. For quoth he, when children are well instructed in their childhood, they busy not their brains afterwards with innovations, they plot, nor conspire not against their country, but submit themselves and cleave to the government of the higher power, as the Bees, to their honny-combs in winter. Therefore I first council Parents to be assured that the Tutor be godly, & free from all erroneous opinions in Religion (which is the Fabius' inst it. orat. 12. c●. 1. true foundatin of all well established States) that he may inform his Pupil according to God's word & the law of the country. Next that he be wise and descended Plut. de Educ. of honest Parents; that he be of a gentle and mild nature, having his head no less fraughted with Mother wit (as we call it) than Schole-learning. For a dram of the first, for our purpose, is worth a pound of the latter. Magis magniclerici non sunt semper magis magnos sapientes, the greatest clerks are not ever the wisest men. To have such a Tutor who shall be as wise as learned, you must seek him abroad, & not in the Schools. Nam qui in Scholis habitant, non magis saperepossunt, Petron. Arbit. quam benè olere, qui in culina habitant. He is conversant with the world, not locked up in a study. He is a man who delighteth in honest company, and not one who is as astonished to frequent other men, as the Owl is to behold the light. He holds more of jupiter than of Saturn. And to describe him more particularly, all his civility is not in his hood; Nor is he a freshman newly cast in Tully's or Aristotle's mould, but on who hath purified the grosser air of Schools, which maketh the day light so dark to many, that their eyes are not able to endure it. Quia nihil ex ijs quae Idem. in usu habentur, aut audiunt, aut vident, et cum in forun venerint, putant se in alium orbem terrarum delatos. Neither is he a whipping Orbilius, or a mourning Heraclitus, but a mild Agaraspides, more ready to pardon than to beaten; not furious or choleric, but meek and gentle. In his actions he is advised, in his discourses modest, not contentious, proud arrogant, or full of babbling words. Be well advised therefore in your choice, that for saving of charges, or such like consideration, you admit not a Pedaunt, a simple Schoolmaster to be a pattern of your sons behaviour all his life time. For children fashion themselves more by example then by reason; as they see their Tutor demean or carry himself, so will they ever study to imitate him. It was Aristotle's stammering, that caused many of his Scholars to stutter in their speech, as it was Plato's example that made his followers to hung down their shoulders: & the Historiographers testify, that the hearers of Portius Latro usually rubbed their faces with Cummin seed, only to make them pale like their Instructor, who was so by studying. Alexander learned his drunkenness of Leonides, and Nero his Plut. in Alex. Sueton. in Neron. cruelty of the Barber. Read only the lives of Vitellius, Commodus, and Heliogabalus, and I am of opinion you will think it superfluous for me to allege more examples, or use more reasonn to prove, that you should be very circumspect in choosing a godly, a wise, & a virtuous Tutor for your Son, and withal a learned man: because it is impossible, Cum sibi semitam non sapiunt, alteri monstrent vian. A blind man borne cannot point out the way to an other. Who will crave of poor Codrus the riches of Croesus? Or beg a good suit of apparel, of one more naked than L●berides? Not more can you look or imagine, that an ignorant Tutor, is able to make a learned Pupil. There came never an eloquent Orator from Sabinaeus, or Rufus his School: Chaerilus never made good Poet, nor Volusius a skilful historian, nor Cronus a quick Logician, nor Philonides a profound Philosopher. I would have our Noble Pupil instructed in all Arts and Sciences. And therefore can I not marvel enough at the impudency of many, who dare undertake the office of a Tutor, and to teach that which themselves never learned. O miram impudentiam! & quibus os est adeo durum, ut vel pugiles esse possint! How pitiful a thing is it, to see a young Nobleman lose the flower of his age under such Coraces, and ignorant Tibia's? After they have both deceived the expectation of the Parents, and caused the Son to consume the best of his years for learning, then must he in all haste, be sent to some Timotheus; or a Perseus must be found out, to free and deliver him from this Medusa, his ignorant Pedaunt. How much better is it to provide in time such a one, as is able to instruct him in all kind of good Letters? And as learned Politianus requireth Inmiscell. cont▪ 1. cap. 4. that a Po●t should watch at Aristophane's lamp, and draw at Cleanthes his bucket, so wish I, that our young Nobleman's Tutor were profound aswell in languages as in Sciences: especially in the French tongue, (next the Latin & Greeke) because it is most used now universally. Albeit some hold that in the Institut. orat. 2. beginning it forceth not, that the Tutor be so absolute as I have required; yet I am of Quintilian's mind, that it is best to be first instructed by them that are learned, by reason it is a hard matter to put out of mind that which we have learned in younger years. If a man desire to make his son a Tailor, will he first bind him prentice to a Butcher? or if he will have him a cunning Goldsmith, will he first set him to a Tinker? Others say, when we wave found out such a one as you have described, shall we bestow so much upon on Schoolmaster, as will well maintain two Serving men? Aristippus answers them thus. Higher you two Serving men with that money, and be assured you shall have D. L●●rt. 8 three. It is pity that men should more regard their Horseboy▪ than their sons Tutor, they deny it inwords but confirm it in deeds. For to the one they will allow a pension of twenty or thirty pounds yearly, to the other they will not so easily afford so many shillings. But this their liberality is worthily rewarded, when they have horses well broken, and unruly sons. Therefore I wish all Noble Parents that have happily found such a Tutor as I have described, that they entertain and esteem of him according to his office. Chap. 7. Of the Tutor's Minervall. TO find out a word more significant or proper then Minervall, to express a Tutors honourable due recompense, were a thing as hard for me, as it was to Aristotle for to give a reason, why there 30. Sect. Proble. 10. was not a certain price & reward appointed for learning, aswell as for all Labours and Exercises of the Body. All men know that, hire, and salary, are unworthy to be attributed to a Tutor, who as he is a free man should freely be dealt with, and as his profession is liberal and of liberal Arts, so should his recompense be of liberality rather than of precedent paction. The ingenuous Tutor will blush to set price on his learning, as Apollodorus the Painter did on his pictures, before he showed them; but like Xeuxes rather, will freely bestow his endeavours and pains on his Pupil esteeming no price worthy to match or countervail them. Neither craves he double payment, like Gorgias or Protagoras, but what a Noble man liberally offereth, he receiveth thankfully, as Socrates did of his Disciples. It is too base either for a Noble man or Tutor, to merchandise for wages mechannicallie, with what will you give? Or what will you take? Plato would not compact so with Dion, or Aristotle with Alexander, Xenophon with Agesilaus, Socrates with Timotheus, or Lysides with Epaminondas. With what alacrity trow ye, should a man go about a lesson for his Scholar, when pure need compels him to provide otherwise for his necessity? Phormio the Athenian refused to be General in the wars of Peloponesus, because he was poor; his reason, as I conceit, is very allowable and good: for a poor man hath neither great authority in commanding, nor a quiet mind to think of those things that be necessary. So let a Scholar have many good parts in him, and yet live in want, he is neglected. Let him be virtuous as Aristides, learned as Aristotle, eloquent as Demosthenes, if his attire be base, his words shall seldom be gracious, — Rara in tenui facundia panno. Suffer not then the Tutors wants to disgrace him, chiefly with his Pupil, of whom he should be most honoured, if ever you mean to have him profit. For Honour is the second part of a Tutor's Minervall. Honos alit arts. You must therefore persuade your Son ever to have a good opinion of his Tutor, that so absolute a man as he, you could find no where to instruct him. To induce him to conceive thus first of his Tutor, next of his Book, there is no better way, then to use the Tutor kindly yourself, and as your familiar, specially in your sons presence to grace & respect him. For how can the Pupil reverence him, whom the Parents so little regard? Yet every Jack that can cunningly flatter, & at every syllable add (and please your honour) talk of the running of a dog or a horse, shallbe entertained as a companion, when the modest Tutor, must sit below the Salt. — Veniat qui fercula doctè Iwe. 7. Componit, veniat qui pulmentaria conduit. And which is worst of all, I have hard that some Parents rub their invention to weaken honest men's deserts, to recompense their diligent pains by scandalous imputatious, and malicious traducements. If the Tutor have made his Scholar apply his book hard, they cry out their Son hath not the humour of a Gentleman, if he have trained him up in exercises beseeming his quality, O then, he might have learned his lesson; if he have learned little, the Tutor is negligent; if enough for his time and capacity, yet he would have been a better Scholar, if his Tutor had been sufficient: if he be ignorant, the Tutor hath no learning; if a Loggerhead, straightways is the Tutor an Ass. My Son hath a sharp wit, but his Tutor is a Buffle: my Son hath a good memory, but his Tutor will not excercise it: my Son would be of a sweet & gentle nature, but his Tutor is harsh. If their Son be a glutton, he hath learned it of his Tutor: if he be wicked, qualis paedagogus, talis discipulus. If he be of base courage, his Tutor is a coward. Let the Tutor admonish him of his faults gently, he is too meek, to soft, he cannot keep him in awe, he is too familiar with his Scholar, he cannot retain the gravity of a Tutor; a child should never have a good countenance saith they. But let the Tutor correct him discreetly, O then he is to rude, too cruel, and of no moderation in government. Seneca. Epist. 5. Seneca maketh mention of a blind woman, who by all means would have persuaded them that came to visit her, that the house was so dark she could not see In like manner such Parents would cover their own ingratitude, by laying the fault always on the innocent Tutor. Let him do his best endeavours, he shall never escape their venomous teeth, so that, as Cor. Tacit. Annal. lib. 4. Tacitus wisely observeth, when a man hath deserved a greater recompense than can be given him, he may expect rather a displeasure, than a requite all. I advise all honest Tutors rather to undergo the burden of ingratitude and contumely, than ever to repent them of well doing; Let the testimony of a good conscience, that he hath faithfully discharged his duty, be a comfort to him in all displeasures. — hic murus a heneus esto. Hora. 1. Epist. 1. Learn of the heathen Socrates when thou art accused to be a corrupter of youth (as he was by Anytus & Melitus) to answer as he did: sivera vitia nobis obiecerint, Plato. Apolog Socrat. Plut. in. Aristid. Homer Iliad. 2. corrigemus, sin falsa, nihil adnos. Though you be detracted with Aristides for discharging your duty, yet I wish thee to endure patiently as Agamennon did Thersites his contumelies, and as Damon Pericles his Tutor being banished by the Athenians, and Heromodorus by the Ephesians. But to determine this bargain I wish that Parents would accept of Protagoras offer either to pay the Tutor according to his own demand, or else that the Pupils would give their oaths to tell faithfully how much they have profited by his instructions, and to content him accordingly. Which law well observed would 'cause the diligence of a good Tutor, to be easily discerned from the idle endeavours of a Pedant, enterprising the thing he can in no way accomplish, prostituting good letters to a mercenary gain, having no other intention but to benefit himself, to the utter overthrow of many a brave spirit, and idle consuming of precious time, which may be best recovered in this Academic following. Chap. 8. Of the best University for a young Noble man. Clcero who was sufficient & able enough either Offic. 2. to have taught his Son himself, or to have entertained a Cratippus in his own house thought it better to sand him to Athens the most famous University in those days, to the end he might as well profit by example as by instruction. He understood well how it much impaired the Tutors sovereign authority, & the Pupils learning to study under the elbow of his mother Terentia. He foresaw that she would not suffer him at his book an hour or two in the day, or endure to see her child take a foil in his hand, to ride a great horse, to come from his exercises a little sweeting or dusty: but (forsooth) he must still be cockered like a babe. He knew very well that he who willbe a man for his Prince and country must not always feed at the Physicians diet. Hor. 3. C●●. 2. Vitam sub dio, & trepidis agate In rebu● If you mean your Sons should profit in learning and good manners, sand them to the University as the Gracaeians sent their children to the Chaldean Schools, and the Romans to Athens. It was abroad Gen. 12. where the Lord would bless Abraham and therefore commanded him to leave his father's house: your servants puffeth up your sons mind and maketh them so insolent in their childhood, that they are not Plut. de Edus. ashamed to brag with Diaphontus, who was wont to say in the hearing of many, whatsoever pleased him, the same also the people of Athens thought well of: for that which I would have done (quoth he) my mother likewise saith Yea to it: what my Mother's mind stands to, Themistocles my Father will not gain say it; & look what likes him the Athenians all are well contented there with. Yea many thinking themselves Sovereign of the village in their youth wax rebellious being men. Without offence to either of the famous Universities A description of the Princes Court. here, or our Colleges in Scotland, for all sort of good learning, I recommend in particular the Academy of our Noble Prince, where young Nobles may learn the first elements to be a Privy Counsellor, a General of an Army, to rule in peace, & to command in war. Here they may obtain his highness favour, as Hylas won the love of Hercules: Patroclus of Achilles, and Ephestion of Alexander the Great. School kindness (as we say) is never forgotten, witness Artaxerxes in pardoning Sorobates, & Herodes, in forgiving the treason of Olethes. Here shall a young Noble man learn to fashion himself, and to have a good entregent (as the French men call it.) Here is the true Pantheon of Great Britain, where Virtue herself dwelleth by pattern, by practice, by encouragement, admonitions, & precepts of the most rare persons in Virtue and Learning that can be found: so that the very accidents of young Noble men's studies cannot be but substantial, as sympathizing with the fountain from whence they flow. Here is a glorious and laudable emulation among Peers without fraud or envy; all striving to do best; and to merit most his highness favour, stimulos dedit aemula virtus. Lucani. 1. For exercise of the body there is none lacking, fitting a young Noble man, so that he may learn more in this one place, in one month, then if he should run over all France and Italy, in a year; yea his highness Dinners and Suppers are an other Salomons table, where the wisest men of any country may come to learn of him & his attendants. Their wise speeches are so pleasant, & their histories so profitable, that his ordinary meals surpasseth many degrees Varroes perfect feasts, Satyra. ●menipp A. Gel. 13. 11. Who would not leave then Platoe's Academy, Aristotle's Lycaun, Zeno's Stoa, Epicuru's Porch, & tully's Tusculan to come to the Prince his Court, which retaineth ever worthily and with good reason the name of NON-SUCH. Athens herself the mother of all Sciences even at her best would not have been offended at my advuise. She had but one Goddess, who was forged by Vulcan out of jupiters' brain: Here dwell all the Gods and Goddesses: They have bestowed their gifts every one upon this Court, as upon Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. another Pandora. The nine Sisters hearing of our ninth Prince HENRY accompanied with his nine right honourable nobles left the waters of Aganippe to come here riding upon their Pegasus, who with his hoof hath made another Hyprocrene to spring in the midst of his Court. Here are they making so sweet & harmonious music at the name of nine, that Phrix and Mysius would dance to hear them. Jam persuaded that they were never more upon the high tops of Cythera, Parnassus, & Helicon, then now they are in the low valleys of NON-SUCH, accompanied with the Oriades, dryads, Napaees and Diana's Nymphs. So that whosoever were once hear he would bid farewell to Alcinous, Adonis, and Lucullus their Gardens, & would not envy the Thessalians for their Tempe. Yea Plate in Timeo. ●● Crit. (with Plato's favour) the air is more pleasant than that of Athenes, and the flowers smell so sweetly that if Epicurus the Master of Pleasure were here, doubtless he would wish either to be all nose to smell, or else all eyes to delight his sight. Why then should not I wish myself now to be all tongue, or at the lest, that the tongue which I have might be hard from the Orient to the Occident, from the Septentrion to the Meridian; yea that it might ascend from the lowest centre of the earth unto the highest circumference of the Empiric heaven, to invite all young Nobles unto this (never sufficiently praised) Academy, as also God's Angels to be their guard? Chap. 9 Of a young Nobleman's serving-men. Plutar. i● Cicer. PLutarch showing how young Marcus Cicero was corrupted by Gorgias: giveth all Noble Parents to understand that it is not the learned Cratippus, or the famous university of Athens, which is able to make their Son a good Scholar, if he have bad Servants about him. Gorgias will do more evil in an hour, than Cratippus can do good in a month. And Athens will not be so profitable by example, as the pleasures there, will be hurtful by persuasion. The Astrologians make Mercury to be the Planet of young Ptol●●. quadrip. const. l. 1. c. 4. te●. 31. men, so far as my judgement can collect, because that Planet is good or bad as he is in conjunction with another: So young Nobles follow often times the vicious persuasions of their Servants rather than the Tutors good precepts: and show themselves like to those who are about them. In Plautus & Terence you shall see almost in every Comedy, that the wicked enticements of Geta, Davus, Phormio, Gnato, and such lewd servants, have had greater credit at their young Master's hands; then honest Parmeno's counsels; yea among ourselves yet, there remain many Geta's but few Parmeno's. wherefore seeing a young Nobleman besides his Tutor, hath need of Servants to attend him, as a sick man must have others, besides the Physician, I will council all fathers to sand with their Son, some honest, and discreet man that is neither flatterer, gamester, or otherwise viciously given. I would have him such a one, as his gravity and good example, may be powerful in his Master's heart; and make himself to be respected by his good counsels. It skills not much whether he be learned or no: for Cicero Epist●d. s●●. writeth of one Curio, and I can witness myself of one with Sir john Harrington, who can neither writ nor read, yet by his speeches, example, and good advise is very profitable to that young Nobleman, as all men know that know them both. This honest man should concur with the Tutor in forming of the young Nobleman's manners; having both one intention, albeit they use several means in attaining thereto: either of them must labour to commend the others doings before the young Gentleman, & to maintain one another's authority, without crafty emulation or jealousy, that one should be more in the Parents favour than the other, or more respected of the Son: whatsoever the one saith, the other must allow of, if he be present, or otherwise if he hear of it in the Gentleman's presence. If they disagree within themselves, the one will hinder the other. But if any thing be amiss, & that the one misliketh the others proceed, I advice them both that the one admonish the other kindly & friendly, when they are apart by themselves. In so doing their charge shall prospero and they shall have honour of all men; a recompense of the honourable Parents, and for ever they shall win the young Noble man's favour and kindness. Thus agreed Seneca and Burrus in the education of Nero▪ as Cornelius Tacitus testifieth in the description Cor. Tacit. A 〈…〉 30. of Nero's institution. The like shall one day be recorded in our Britain Chronicle of the sweet harmony and brotherly agreement betwixt Mr Newton Tutor. and Sr David Murray in the Institution of our Noble Prince Henry: it is manifest enough how this godly Knight observeth inviolably, the old Persiam custom, every morning in saying unto his Highness, Surge Princeps, atque ea cura, qua te curare voluit Mesoromasdes. Arise Prince, and do those things which the great God hath ordained you to do, and dischargeth the duty of Philipps Courtier in saying HOMO ES HENRICE. As for such as attend our young Noble man in his Chamber, I wish them also to be wise, faithful, diligent and of modest behaviour, both in words, and action: — Homini servo, suos Plaut▪ Miles. Glori, Domitos habere oportet oculos, & manus, Orationemque. Take heed to a company of Thrasoe's and flattering fellows, who like the Harpies about Phyneus table, study only how to smooth a young Gentleman in Aen. 3. his humours. Such men are very pernicious, because they may soon corrupt youth in the mornings or evenings, at dinner or at supper; and where the Tutor cannot always be present: they may alienate the young Noble man's mind from his Tutor, or the honest man whom I may call purse-bearer, because I would have him to keep the purse, and to have a care of his Master's clothes, & other necessaries. Wherefore the Parents shall do well in my judgement, if they command these to respect their sons Tutor, and obey him, as one who supplieth their place, & that by no means they meddle to be Censures of his actions and diligence. And so admonishing the rest of his Jnferior servants to do the like, and to abstain from drunkenness, whoredom, swearing, & blasphemy, that they avoid scurtilitie and bawdy talk, and dissolute laughing, chiefly in their Master's presence: that they be very carful in their offices, and to attend their Master when he goeth abroad. Chap. 10. Of the Father's allowance for his sons maintenance. CAesar amongst many other Judicious observations jul. Caesar. 6. in moribus Galiorum. in his French wars, registered an ancient custom of the Gauls at that time, which is worthy to be noted and followed of all Noble Fathers especially. Children (saith he) never came in their father's sight, unto the time they begun to bear arms. As if he would infer & comment of that place; That Fathers should be most loving & careful of their sons, when they grow unto men's estate, in raising & advancing their sons fortune. At that time they should help them most and show themselves men. Before while your Sons were little, young, weak, & that they could not enterprise any thing for themselves: your affection was natural, and common with other living creatures, but now when you set to your shoulder, or lend your hand to set them forward in the world; it is a token that you are a man, & that your love is reasonable. My council is therefore (Noble Fathers,) that you deny not a sufficient and honourable allowance for your sons maintenance now when he beginneth to manifest these reasonable faculties of his soul, which lay involved in his childhood. Now as he groweth in years & cometh either to serve his Noble Prince, or to go abroad to some other University: so should your fatherly affection increase: you must join Nature, and Reason hand in hand; and pronounce with a Human voice, this or such like better exhortation & encouragement. Dear Son if thou show thyself diligent in the Schools of Virtue and good Learning, & willing to maintain that honourable rank which thou hast received of me, & my Ancestors, I will spare no cost for thy preferment and instruction, according to my ability & means. For alas, how many brave and Noble spirits have I seen remain all their life time lurking & hiding themselves in the midst of the base multitude, and in the end die in Ignorance, for lack of an honest allowance befitting their quality! Haud facilè emergunt quorum virtutibus obstat Iwen. 3. Res angusta domi. And which is more pitiful, how many gallant young gentlemen of good houses, may I say to have both seen and heard of, who by their Father's wretchedness, have been forced, to provide for their necessaries themselves, by all means whatsoever, either lawful or unlawful! unde habeat quaerit nemo, sed oportet habere. Who will not condemn of Injustice an old crazed sinew-shrunken father, sitting with one foot in the grave, & the other in the Chimney corner, to hoard up like an old Euclio, or else spend prodigally so much goods himself alone, as may suffice for the maintenance of all his children? This is the cause that many Sons expect daily for their father's death. Would you then fathers be beloved of your Sons, and that they should not wish for your death? (albeit such an horrible and detestable wish can no wise, justly or with reason be excused) Labour to be beloved of them in furnishing and allowing them, as much as you are able commodiously; without hurting yourselves, according to your degree and quality, their age, and the place where they remain, rather than by churlishness, frowning, and niggardness. Terent Adelph. Act. ●●c. 1. Liberalitate liberos Retinere satiùs esse credo quàm metu. Assure yourself that Virtue, sufficiency, wisdom and Reason shall ever work a greater respect and honour towards you, in your sons heart and eyes then all the sharp and niggard dealing, that you can devise against them. Errat longè meâ quidem sententiâ, Ibid. Qui impertum credat gravius esse aut stabilius Vi quod fit quam illud quod amicitiâ iungitur. Ye that are venerable Fathers never think that your Sons, for whose virtuous education ye have been thus careful, can ever contemn, or misprize you, be ye never so feeble and decrepit. They have learned, and still will retain in memory for a Pattern to imitate, that the ancient Romans respected the very dumb and senseless Pictures of their honourable Fathers in their galleries; and as yet continued to reverence the old Relics and ashes of their rotten bones. But what shall I think or say of some Father's Indiscretion, who after their death leave their Sons in a greater misery than before, (not that they wasted all themselves as many unthrifts do) but in leaving their wives full poor to dispose of their goods and Lands at their pleasure. Ah poor Gentleman!. He is out of the pan into the fire. It is very dangerous to fall under woman's judgement, which commonly is unjust and fantastical; for what unruly appetite, and distasted relish or strange long they had when they were with child, the same have they at all times in their minds: they are commonly seen to affect the weakest, simplest, and most abject, as appears by many examples both in holy & profane writings: because their Judgement is so weak, that they cannot embrace whom they aught, they follow their natural inclination, which is grounded upon a very sandy and slippery foundation; as we may perceive by many Mothers, that have no pity, to wrist the pap out of their own children's tender mouth, and to leave them, crying and sprawling for help, only to gain a little money. This indiscretion of Fathers is the cause that many Mother's curse their children, make our young Lords and Lairds To begin their first war upon their Mother. Wherefore to remedy this heavy & REX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. pitiful effect her after, my advise is that husband sleeve their wives so much of their livings, as competently & largely may maintain their estate, according to the quality of their house & age: and for the rest to leave it a 'mongst his children, according to the laws of the Country where they are borne, hoping that they will have more wit, reason, and discretion (if they be of full years) than their wives; considering the weakness of their sex. But if the children be in their minority, there is some show of reason that the mothers should have the administration of the children's goods until they come to full age themselves, to have the managing thereof by the Laws of the Country; yea if there be not sufficient goods for both Mother and children: they should rather lack than she: because need and want is much more unseemly & difficult for women to endure then men. To end then this duty of a Father, & to keep his bones from cursing either by his wife or children: as also to save the Sons from their Mother's curse: & lastly the Lawyers from money, and the whole house from decay; my opinion is, that the best distribution of goods is, when you die, to distribute them according to the custom of the Country. The Laws have thought better upon them than you: your goods are not properly your own: since without your advise in particular, they are ordained by a Civil proscription to certain successors. And albeit your liberty be somewhat extended, I think it very Jniustice to deprive & debar one of that right which fortune hath allotted him, and the common Laws of the Country have called him unto: except there be an evident reason and cause to the contrary. What can be more unjust then to make a man lose the benefit of his whole life, for one mistaking, or an ill word, & to suffer one fault to weigh down twenty years good servis? Happy he that at this last passage is ready to sooth and applaud their will: The newest and latest action transporteth, not the best and most frequent offices, but the freshest and instant work the deed. They play with their wills and testaments, as with apples and rods, with children; to gratify or chastise every action of theirs; who pretend any interest thereunto: It is a matter of greater consequence then at every minute of an hour to be varied and changed. Wise men resolve themselves once for all, ever respecting reason and public observance before all particular considerations. Take this not only to be my advise, but also the wise lawgivers answering his Citizens. Why then say they (in your name) perceiving our end to approach, shall we not dispose of that which is our own, to whom & how it pleaseth us? O God what cruelty is this, that it shall not be lawful for us to give more or less, according to our fantasies, to such as have served us, and taken pains with us in our sicknesses, in our age, and in our business? To whom the Lawgiver answereth in this manner. Plat● 11. de legibus. My friends (saith he) who doubtless shortly shall die, it is a hard matter for you both to know yourselves, and what is yours according to the Delphic Inscription. As for me, who am the maker of your Laws; I am of opinion that neither yourselves are your own, nor that which you possess: And both you and your goods passed, and to come, belong to your family▪ & moreover both your family and goods are the common wealths. Wherhfore lest any flatterer, either in your age, or in time of sickness▪ or any other passion should unadvisedly induce you to make any unlawful conveyance, or unjust Will and Testament, I will look to you, and keep you from it. But having an especial respect both to the universal interest of your City, and particular state of your houses; I will establish laws, and by reason make you perceive and confess, that a particular commodity aught to yield a public benefit. Follow that course merely whereto human necessity doth call you. To me it belongeth, who have no more regard to one thing then to another, & who as much as Ican take care for the general, to have a regardful respect of that which you leave behind you. TO THE RIGHT WORTHY Mr. ADAM NEWTON Tutor to Prince HENRY'S Excellency; AND TO Mr THOMAS MOURRAY Tutor to the DUKE of YORK his Grace SIrs in advising Tutors of their Duty, lest I should be thought unadvised in my own— ipse semipaganus Ad sacra vatum carmen affero nostrum. I offer this book in particular, (according to the ancient custom of Egypt) as unto the two most skilful and judicious Censors of this Art I present it, as Apelles and Policletus did their pictures & images, holding the pincel and pincers as yet in my hand. to add, change, or clip away what you judge expedient, Your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shallbe an advertisement to me not to fail hereafter in the like case▪ as your approbation may be an encouragement to attempt some higher disseing, whereby I may better testify my zeal towards those, of whom you merit to be esteemed as Homer was of King Ptolemy and Frontinus the Philosopher of M. Antonius the Emperor. Yours ever in duty as Sometimes Imitator. I. C. THE SECOND BOOK OF Noble Institution, advising Tutors of their duty. The summary. Cic. 2. de orat. CAius Lucilius was wont to say, that he would the things he wrote should be read neither of the worst learned, nor the best: for that the one sort could not understand him, the other happily might see more than he of himself. Verily, I have not that double care of Lucilius, because all my advises are attempted only in the behalf of the unlearned: yet is my fear on the other part by so much the more exceeding his, that I acknowledge my writings far inferior unto his. But howsoever, not fearing to abide the censure of the learned who have judgement, and therefore can; and reason, and therefore will equally accept, and accordingly allow of this my affection towards those unskilful Tutors, whom I wish here to consider their office, and how they are fathers of the mind: & so should proceed with as great diligence 1. in Forming. 2. Reforming. 3. Confirming the three faculties thereof: as the natural father lib. praec. should be in discharging his threefold duty concerning the Pupils body. These are three parts of a Tutor's vocation, and shallbe the three principal points of my advise in this book, after I have showed him how he should know his Pupils Nature, that he may teach him accordingly. Chapt. 1. How a Tutor should know, and use his Pupils Nature. A skilful Husbandman, unto whom Plutarch compareth Plut de Educ. the Tutor, considereth ever first the Nature of his soil, before he sow his seed: Et quidquaeque ferat regio, quidquaeque recuset: Which maketh me advise Tutors first to do the sane, Cic. ad Brut. Aelian. var. hist. ●7. Naz Epist. ad Eudoz. as was commanded unto the Thebans & Lacaedemonians by Lycurgus his cruel laws, in causing those who were borne blind, crooked, or with any bodily imperfection to be fling headlong down the Hill Targeta as children marked of God and Nature to be pernicious against the Common wealth if they had been nourished. This made Plato also (who was more pitiful Plato. in Rep. 1 than Lycurgus) council his citizens to put such children out of the City to be nourished, & to debar them for ever from bearing any office in the Ovied. in histor ●nd. state. The Indians in like manner used to present their children of two months old unto the public view of all men, either to be thrown into the wilderness if they had been misshaped, or otherwise to be nourished. And as I suppose this day in Germany boys are mocked by their companions when they go first to the School, of purpose to try their disposition, and how their nature is inclined. Yea the Turks discipline exceedeth all laws and Institutions recited, & all others that ever I have hard, or read of. For in Constantinople you may see an innumerable company of young boys called Amasoglants o● children of the Tribe diligen●tlie considered by the most expert Masters of all Arts, liberal, and illiberal unto whom every one is recommended, according as his nature inclineth and leadeth him; having their choice of all things to try them by. But I see no reason why our young Nobles should be thus used; they are borne to command, and must learn to do it, albeit perhaps their natural instinct leadeth them more to sun Mechanical trade. Wherefore my advise is, that the Tutor labour to instruct & teach them, howsoever their nature be otherwise them to learn. This is most sure, by reason their tender & young inclination is so uncertain, that me thinks it very difficil for any man to give any and unfallible Plut in. Th●. judgement: as thereof: it is evident by Cimon & Themistocles & a thousand others, who proved other men, than they appeared boys. There is nothing so variable and hid, as both man's and child's nature, which oftentimes like the flood of Eur●pus & Alphaus running under the ground breaketh forth contrary to our expectation, and when we are least awares. Therefore I would have them presented unto Socrates his mirror, and if they be fair of body to dress their minds thereto: otherwise to make the perfection of the mind by virtue, perfect the imperfection of the body, as Socrates did in himself. If your young Pupil appear to be of a dull and somewhat hard engine (with Plato's permission who Plato lib. 7. de Repub. in his 7. book attributeth so much unto his 7. tokens of a good wit) you shall not be discouraged and refuse to teach him, as Apollonius master of Alabanda ●ic. 1. de. ●rat. used to do at the first. Think that by your pains, diligence, and skilfulness in rightly instructing him to make him profit. For you see that of rough & knotty wood well handled, and wrought with the wood, as it should be, is made the fairest image for pleasure, & most durable for profit: in like manner hard wits albeit they be hard to conceive, yet they are sure to retain; they are painful without weariness, constant without newfangledness, and attentive without wavering, so that they attain to that perfectness of wisdom and learning oftentimes, that men may wonder: as for example Cleanthes was accounted of so dull and lumpish wit, that no Master would admit him unto his School, which moved the young man to study so diligently, that after he deserved and got unto himself the name of second Hercules in learning. Xenocrates also was thought very ●ude & unapt for the study of Moral & Natural Philosophy, Cic. lib. de sato yet became under Plato's disciplnie on of the greatest Philosopher's of his age; and by his precepts he made Polemon who was a young man of a most dissolute and lewd life, to be accounted the best Governor, that ever ruled in Athens. Despair not then, nor be not afraid at young gentlemen's dampish disposition in the beginning, but instruct them with a pleasant countenance, Obest plerunque ijs qui discere volunt, authoritas ●orum qui docent. For we see by the history of F●rius Cresinus that Pli. nat. 18. 6. the most sterile and barren fields well laboured, will bring forth plenty of good corn, when seed sown in evil tilled ground taketh no root and may only spring up unprofitable reeds empty of all grains; whereunto I may compare those Natures of young men, who are very quick, & that shoot forth all their virtue before harvest, or the due season, & grow Idam. 25. 16. to no greater maturity than the Almond Tree. They are old men in their childhood, and children in their old age, as it is reported of Hermogenes the sophister. They are wonders to look unto in long coats, but as they grow in age: Sedges eludet messem fallacibus herbis. You shall hear their tongues ever prattling, and very wisely as appeareth, but yet with small judgement. Wherhfore my advise is, you use them very gently: for he that would have a Rose, or a Violet to smell sweetly, he must not crush them in his hands▪ or burn them in the fire. These would have somewhat greater liberty than others. By a double conjunction (as it were) of their two Natures together, there are two other sorts of wits between them, which are both very apt to Learning. And above them all four, I may affirm there is one like a Quintessence, above the four elements, which containeth such wits, as appear not to be taught or informed by men, but infused by God; they are able in the twinkling of an eye, at the first motion to conceive, invent, and retain all things most accurately. Of such wits I have never read, seen, or heard of one comparable to the King's Majesty, who by the fineness of his understanding moveth the learnedst men both S. Fr. B. Aduā●ment of Learning. to think and writ with Plato, that all our knowledge is but Remembrance. He standeth invested with that triplicity, which in great veneration was ascribed to ancient Hermes, the power and fortune of a King, the knowledge and illumination of a Priest, and the Learning and universality of a philosopher. These are the special sorts of Natures to be considered in a Scholar: for Bodin's subtle and curious search after Vitruvius' his Imitation, and the Astrologians pretty divisions, according to the predominances of Planets, nor yet those wisest sort of Relations, which the Italians make touching Conclaves of Cardinals, are not for this purpose: therefore I omit them, wishing the Tutor to observe the discovering signs of his Pupils nature. Fabius in his Institutes discovereth the variety of Quint inst. 1. 3 Nature's best by play, thinking that children cannot dissemble. Democritus judged of Protagoras aptness for Philosophy by his knitting of a faggot in Geometrical proportion, and so of a common Porter made him a rare Philosopher; who judged after of his own Scholars by Physiognomy▪ but me thinks a wise Tutor shall easily perceive his Pupils nature by his frequent conversation, & will instruct him accordingly Wherhfore to come to our first point of duty to Inform our Pulpils' Judgement, I will only wish the Tutor to hide his own disposition from his Scholar, as carefully as I council him to discover his. In my opinion there can appear no greater wisdom, policy, and virtue in a Tutor, then to behave himself in such a continual frame, that his Pupil although he be of never so pregnant a wit, shall not be able to know his disposition: for many children having once found out the smell of their Master's foot, will cast and give themselves unto such peevish shifting paths, that it will be very difficil to retire them. Chapt. 2. Of Informing the judgement. SEeing the principal end & chief scope of all teaching tendeth to make Pulpils godly & wise, ye should endeavour yourselves to follow the easiest & straightest way to attain soon unto your intention: which is by Informing the judgement first. (according to the judgement of all wise men) For the Syracusians the Sparthyans, and people of Locris disinherited their children, if they were not able, at twelve years of age to tender good reason, wherefore they loved and desired one thing more than another: why they were Grecians, and not Barbarians: why they were borne free men and not slaves: they knew that the judgement of man is capable of all things, visible, invisible, universal, particular, sensible and insensible. The judgement, as Epicharmus, Pythagoras his Scholar said, heareth, seethe, worketh, & governeth all things without the which man is deaf, dead, and biinde. In tellectus est omnia; and to mount somewhat higher, it Arist. d● anima. 3. may be called a linelie image of God, a drop of immortal substance, an heavenly beam, by the which we have Parentage with God. Why then should not we be careful to instruct it first? But as it is hard for Seal. exer. man to comprehend the Name & essence of his spirit, whereof the judgement is the most excellent faculty: so is it to any man to reckon all the precepts requisite in this Institution. Wherefore I submit these few unto your best consideration without farther Preface. First of all a Tutor should ask oftentimes of his Pupil many questions; he should 'cause him to speak, & tell his opinion at all occasions, of every subject. That which we know a right & properly is without book, and we may dispose of it at our pleasure. Wherefore a Tutor should rather pardon his Scholar, for not learning by heart, 7. or 8. lines; then for not judging well of any matter. So then he must awaken and stir up his wit by frequent demands, making him to express his mind first, otherways he dareth only a deaf ear & thinketh himself not of the set. After he hath given his opinion first, press & urge him for the reason of his judgement, to the end he speak not rashly and unadvisedly: & to encourage him the more, afford it some praise, how ever it be. Socrates Plat. Math. 16. 22 Luk. 10. 24. was the first inventor & diligent practiser of this form of Institution, which our Saviour used in Instructing his Disciples. I would not that the questions should be of his Lesson only, but of every thing even of matters of little importance, and of trifles, according to his age; for the works and operations of judgement consist not only in grave and high affairs, but to esteem and resolve Justly & rightly whatsoever thing Xenoph. Cyr. 1. it be. Astyages in Xenophon calleth Cyrus to an account of his last lesson by this question, A great dad (saith he) having a little coat gave it unto on of his companions, who was of a lesser stature, that had a big coat, which he took from him, having asked his judgement herein, Cyrus answered, that the matter went well after that fashion, and that both seemed to be better fitted so: his instructor did chide him for considering only that which was fitting, and not that which was equal and just, as he should have done. So that it is not sufficient simply to tell them the English of their lesson or to 'cause them to learn it by heart, but their judgement would be essayed at all encounters. As when they shall learn that Cato killed himself at Vtick: and that Brutus and Cassins' were the authors of Caesar's death: I would hear their judgement, if they did all well or not; if they deserved well or not of their Country for so doing: if they did with wisdom, prudence, justice, & valour, wherein they did well, and wherein evil. Because he who asketh nothing knoweth as little, you should also fashion him to an honest curiosity to know all things, and that he lay his eyes about him, to consider what is done, that nothing may be done or said without his judgement, at the least privately, in his own mind; yet with this caution that he never put to great trust and confidence in his own wit: for when he hath once a good conceit & opinion of his own judgement, yours will be little regarded. Let him be familiar sometimes with the meanest tradesmen: ask of every one according to their trade, Quae tellus sit lentagelu, quae putris ab aestu. Propers'. lib. 4. Ventus in Italiam quis bene vela ferat. He may learn somewhat, (if he can make his profit) of the lest footboy that goeth by the way. There is no field so barren, but there may something be reaped; which made the physician sand his Scholars to hear a bad player, to avoid his faults and wrong cadences. But in no case he must be permitted to entertain his own thoughts with any solitary pensiveness, by reason a child not having sufficient good stuff to entertain his mind withal, he feedeth it with vanity. Therefore ever keep him exercised & employed in one good thing or other, wherwby he may profit. Chap. 3. Of reforming the Imagination, and the Pupils Opinion. I Magination followeth next in order to be rectified 2 Part of Parent's duty. and guided by the understanding, whereunto by the help of our five external senses, and our inward common sense, named Phantasia▪ it representeth all things to receive judgement, and after approbation, to be committed unto the memory's custody, until the time our judge call for them. Imagination worketh Plin. 7. 4. marvelous effects; as the Changing of the sex in Lucius Cossitius, altered from a woman to be a man at the day of her marriage: It maketh the dumb to speak, as Croesus' his Son: wise men fools, as it did Gallus Vibius who becane a fool in studying to found out the essence of folly. And this is it that cause the common people to believe so many false miracles. Yea in it Opinion is lodged, which (as all men know) is the mother of all mischiefs, & confusions, & that may be termed very properly the guide of fools, as Reason is the conductor of wise men. Opinion saepiùs quàm re laboramus. For if we knew the being of things, as Arist metaph. they are indeed; the verity which is uniform, & never but on, should be embraced of all the world alike. But seeing there is so great a variety of opinions throughout the world; my opinion is here that a skilful Tutor should frame and mould his Pupils Imagination according to the general pattern of the world to make him universal, in representing unto him in his very childhood, the catholic Countenance of Nature, that all the world may be his book. The finest and most Noble spirits are universal and most free: by this manner the imagination having before contemplated all things, admireth no thing, which is the highest point of wisdom. As Socrates being asked what country man he was, answered wisely, of the world: he said not of Athens: his Imagination was further scattered, embracing the universe, as it were his City, extending his acquaintance, his society, & affection unto all mankind: whereas ignorant men are as it were heaped up into themselves having no longer prospect than their own noses. When it raineth above their heads, they think it doth so through all the hemisphere: when the plague is in their town, they think that the wrath of God is powered out against all mankind, & that Doones-day is the morrow. O the weakness of men's minds, to think that all the world liveth, believeth, faith, doth and dieth, as we do in our own country! As many men rashly and unadvisedly do, thinking their own country fashions the only rule and square of all civility and honesty, in condemning other country fashions different from their own, as barbarous. Wise men are more wary what they judge, and take better heed, unto that they will utter: yet I would not have your Pupils to light of belief, because they that believe easily change their opinions as quickly, especially in youth, whose humours are in perpetual motion. Therefore I hold Solon's Ne quid nimis to be l'●rent. Andr. Act. 1. the best rule of Imagination and Opinion. Chapt. 4. Of catechizing. IN respect that Conscience and Will are necessary consequences of the two faculties premitted; who will justly blame me for giving my advise, how a Tutor should inform his pupil's mind towards God, & his young childish manners before I pass unto the Memory Human sciences for the most part require that the pupil's judgement be almost & perfect; but he cannot begin too soon to be taught Godliness: he should be catechized in his Nurse's arms, that he may suck in with her milk precepts of Piety, which he should practise all his life after. As he beginneth then to move these foresaid faculties, teach him that it is God, who by his almighty hand made him, that brought him into this world and preserveth him, and that bestoweth 2. Cor. 4. all things which he hath upon him. Make him to fear and tremble, when he shall think or hear of his infinite Majesty, and therefore should with all awful reverence both begin and end the day with reciting the first rudiments of Religion, as the Lords prayer, the Articles of faith and the Decalogue; neither should he ever eat or sleep without due acknowledgement of his Creator's goodness, so that the very hours and time, may put him in remembrance to serve God all his life. As he groweth in years, so let his instructions increase: 'cause him to read diligently one or two Chapters of the Bible every morning, and at night going to bed. For the will, if you be of my mind, next unto God form it to Reverence his Sovereign, as the lively Image of God upon Earth, that in his manhood he may prove a loyal subject, and an loving citizen unto his country. This briefly for the first principles of Religion which shall serve for a sure ground of his manners, and all his Learning hereafter, without the which all you can teach him is hurtful, rather than profitable either for himself, or others. Chapt. 5. Of fashioning his Manners. AS Chiron nourished his pupil Achille; with blood & marrow of Lions, to make him have a strong and stout stomach: so all Tutors should feed scholars with the very marrow, and substance of Philosophy, to make them truly and firmly honest men. Words or languages are not able to do it, but the practice of the precepts. It is nothing to make a scholar congrow in Latin and Greek, & to suffer his manners to be out of all rule: when he readeth in his humanity's of the continency, valour, and Eloquence of Alexander, Caesar & Scipio; he must think them, as so many patterns sympathizing with his own mind, & that he will rather imitate their perfections with his hands, then hear them with his ears. Sophistes' the orator was banished publicly out of Athens for teaching his scholars more to speak well, then live well. Wherhfore you should not delay while your Pupil come to his Logic, to teach him to discern truth Arist. 1. Top. c. 11. from false, good from evil, but even when he is in his Nurse's lap, according to Agesilaus his council, who invited Xenophon for this cause to sand his children to Sparta, not to learn Rhetoric, or Logic, but the best science in the world, which is to know how to obey, and to have skill how to command. All Learning is nothing if it be not founded upon virtue. Fit mox exig●i pretij, perditque nitorem Ipsa suum quotiès vitiorum faecibus oblita Pal. li. 1. zod. Induit informs vultus; s●u sordet laspis In putri dimer saluto: seu Phaebus ab atrâ Obduct us nebulâ. Teach them your Noble Pupil without delay to love virtue, nobly, ingenuously, like an honest man, not basely, or for any other consideration then for love of Virtue herself. Frame him to accommodate himself when he shall be of age, unto all kind of honest fashions, whatsoever company he be in, Omnis Aristippum decuit colour & status, & res. Hor. 1. ep. 17. To be free from all kind of strangeness and particular humers, as enemies of conversation. For who would not marvel at Demophons' complexion, who sweat in the shadow, and trembled for cold in the Sun? As Germanicus could not endure either to see, or hear the crowing of a Cock There is perhaps some occult propriety in all these things, which may easily be helped (in my opinion) if they be taken in time. Let him learn to be able to do all things; yea sometimes to use excess if need require, & that he can abstain, not for lack of force, and skill, but that he will not do it. Multùm interest utrùm quis peccare nolit, aut nesciat. The Philosophers themselves found fault with Calisthenes, for losing Alexander the Great his favour, who was his Master, in refusing to drink his pledge. Sundry have been in great danger of their lives, chiefly in German, and Dutchland, for lack of this ability and precept. Wherefore train up & frame him to imitate Alcibiades his marvelous nature and constitution, who could transform himself so easily without hurt of his health to all fashions where he came, sometimes exceeding the riotousness of the Persians', sometimes submitting himself unto the austerity and frugality of the Lacedæmonians, showing himself as much reform in Sparta, as voluptuous in jonia. Mirabor, vitae via conuersa decebit. Horat. ibid. Personamque feret non inconcinnus utramque. Withal I would have him modest in all his doings & sai-ings, not contending and disputing with every man, upon every light subject, but in considering time, place, and persons, with whom he hath to do, to answer soberly, as the Romans gave their judgement by this word, it a videtur, it appeareth so to me; or in propounding his question with submission, if the pe●son be his superior, either in rank, age, or learning; there is a Decorum to be observed always. Away with imperious, affirmative, and resolute words. Moreover as you are careful to teach him good manners, so be as circumspect to keep him from evil and bad fashions, as lying, swearing, blaspheming, & speaking of scurril talk, as fool, knave, rogue, & such like; if the heart be tender the tongue cannot be rough. Neither suffer him to hurt either man or beast, albeit many mother's delight to see their son beaten a boy or a fellow, that dares not strike again, or defend himself, thinking all such deeds true signs of a Martial courage; when certainly they are the very beginnings & assured tokens of cruelty, oppression, and tyranny. Nor shall you wink at his little cozening tricks, albeit his Mother accounteth him of a fine wit, and of a good subtle engine, when she heareth that he hath cozened his companion: when indeed they are infallible signs of Treason: to cloak and excuse his fault, either by the tenderness of his years, or by the smallness of the matter, it is impossible. For it is nature that showeth itself more plainly the younger he is, seeing he cannot dissemble well: & this is a sure conclusion, if he cousin for pins doubtless he will do it for crowns. Embolden him against a foolish shamefastness in hanging down of his head, and blushing at every light word, which maketh him astonished at every grave countenance and sharp word that is spoken. It is natural unto many, but yet (after my advise) it should be amended and changed into an honest and comely fourthenes. I mean not that bashfulness, which the Latins call verecundia, and Socrates taught his Scholars, and Terence commendeth in Pamphilus, as we do in every youth for a token of modesty; but I understand the Graecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which made Antipater of Cassandrie dye miserably: for being invited by Demetrius to supper, whom he had invited first, he was ashamed to show that he mistrusted him and to refuse, albeit he knew it was present death for him if he came, as it was. Observe that he use no affectation in his speech, in his countenance or behaviour, in his going, in the carriage of his body, in his clothes, or in any other thing: all affectation is but vanity and pride. Above allthings take heed he be not wilful, cholaricke, and dispightful in his childhood, for this cause let him never have any thing for his spiteful tears, and for his anger, to teach him that all those means are nought, unprofitable, and filthy. There is nothing that spoileth many a well natured child more, than in giving him all his will when he weary. The best and surest precept of virtuous and good manners is, when the Tutor himself showeth a good example unto his Pupil: non sic inflectere sensus Claud. in 4. Hon consolatu. Humanos edicta valent, quam vita regentis. The ephors of Sparta, hearing a dissolute fellow propose unto the people a profitable and good advise, commanded him presently to keep silence, that an honest man, might be the Proponer, and have the praise of the invention thereof: they knew that fair discourses of virtue are nought if the speakers life be not correspondent and conformable. Beware therefore Tutor, that you point not out the way to your Pupil, like the images of Mercury that stand by the high way side, & never move themselves out of their place: neither think to escape blame with Cassiodorus his damnable excuse Fellow my doctrine and not my manners, or that another man's faults maketh a man to be awares, & not a follower. When I read amongst the ancient writers that on hath done those things which he wrote, I believe him more than one, who hath spoken only: as I think Brutus was more likely by his writings to free a city from tyranny than Cicero, and while I compare Tully's and Senecas' works, against the menaces of death, I believe the last best, for I think the first would resolve a man to do that, wherein he is not fully resolved himself. So soon as I hear of any among ourselves now adays that hath written of Virtue & Honesty, I presently inquire what he is, & how he liveth, what is his conversation. Quiscaelum terris non misceat, & mare caelo, ●●ven. 2. ● Si fur displiceat Verri, homicida Miloni? Chap. 6. Of admonishing, and correcting of faults. COlumella counseleth his husbandman, to beware Columel. de re Rustic. 13. 1. that he fall not, rather than that he should bethink himself how to amend his fault after it is made; so I wish the Tutor rather to prevent and foresee, that his Pupil commit no offence in his manners, then that he should correct him after: yet seeing there is no nature so well disposed, but at some time or other it may fail. — quandoque bonus dormitat Homerus, the next best is to let him see his own offence, & with meekness and gentleness correct him that he may take heed, lest he fale into the like hereafter. Jniurious & upbraiding words are proper for varlet's, as strokes are only for brut beasts. When gentle spirits are thus imperiously dealt with, they curse both manners, learning, Psal. 41. Prou. 25. 12. and Tutor, & converts that which David calleth a precious balm, and Solomon an ornament of fine gold, into bitter wormwood. Have ever a regard therefore ueno time and place, in all your admonitions. Ovid. 1 de reme Temporibus medicina valet: data tempore prosunt, Et data non apto tempore vina nocent. To admonish him in time of great mirth, that were to trouble the feast; as to reprove him in time of great grief, and when he is sorry for his fault, that were more the office of a foe then of a friend: comfort him rather. For even as honey which is sweet of his own nature Plu●. in Ph●cion engendereth grief and pain being applied to parts infected; so do good admonitions provoke the more such as are in misery, if they be not well sweetened and mingled with consolation. But while you would shun this extremity of grieving him, beware ye fall not into the other, which is worse, by feeding his humours, giving him free liberty for fear to displease him; like a man who suffereth one to be drowned, because he will not pull him out of the water by the hair of the head, fearing to hurt him, or because ye think your preferment is marred, if he be never so little discontented. Sunt delicta tamen quibus ignovisse velimus▪ ●ora●. de Art Poe●. Nam neque chorda sonum reddit, quem vult manus & mens. His admonition should be private in his chamber: for Pythagoras his unskilfulness in this point, made one of his Scholars hung himself, he was so ashamed to be Plutar. in Alex. reproved openly. And Plutarch thinketh that Alexander the great killed his own dear friend Clitus; because he reproved him before company. Which maketh me condemn and disallow the imperious, pedantike, and grim countenance of many Tutors, who to show their authority and power, have eue● their eyes fixed upon their Scholars every where, and spare not for the lest fault to reprove them, before what company so ever. He should have an eye (I confess) upon his Pupil, but with such a dexterity and close carriage, that the company perceive it not by any means: so his Pupils actions will be more free, & his admonitions of greater force. For I wish ever a Tutor to beware that he abase not his scholars courage: that he let slip some little pertnes, which is excusable in that age, rather than he should make him dumb, & as it were stupid, without life & senses. Yea in admonishing him use these or such like words of your own that shall be better. N. You forget yourself: whereon think you? This were more befitting for you to do then that which you do: There is a great difference between this thing which you have done, and that other. Who would say that they were both done with one hand? And so forth, beginning with some sharp and quick words, and ending with sweet exhortations to amend his fault the next time, and so continuing to entertain him with fair speeches, and to go forward with that which you have in hand. This was Sarpedons' fashion of admonition, & Cato's Plut. in Caton. Fab. lib. 7. own advise, as likewise Quintilian's, in wishing you to use fair words and admonitions, without gall & bitterness. For strokes, I will no more remember them, in teaching a young Noble man, than Plato made mention of any punishment in his Common wealth. It must be love of virtue herself, honesty, and honour, that shall retain our Pupil within the limits of well doing, or else, the ugliness of sin; the reproach of his friends, or the displeasure of his own mind. Where Reason & meekness cannot work, force and fear will never prevail. I will not greatly contend with public Schoolmasters for beating, only I desire them to be counseled and ruled with the book, which they hold as much in their hands, as Cicero had it in his bosom, & that they Terent. Adelph Act. 1. Sc. 1. preesse rather to allure their Scholars by fair means, then to terrify them, as many do, in punishing oftener Nature, than they correct faults. Above our Pupils Schoole-chamber, I would ever have joy, Lady Flora, and the three Graces painted as they were above Speusippus School, that they may see their pleasure joined with profit. Chapt. 7. General advises to be observed in teaching. COnfirmation of the Memory resteth to be consulted 3 Part of Tutor's duty. upon in this last place, albeit common lie it is accounted the first and chiefest care of a Tutor to stuff and fill it: yea fathers aim at nothing else then to have their sons head stored with Learning, without all respect of judgement and Virtue. They are ever ask if their son hath learned much Greek, and Latin, if he can writ a fair hand; but whether he be grown better or wiser, not one word. Tutors themselves labour and toil usually to garnish this faculty, which serveth most for traffickers, prattlers, or liars; the weakness whereof is not so hurtful as want of judgement, or corruption of Opinion; yea it maketh men not to lie or to be full of words, but to forget offences which are committed Plu● in Themist. against them. Therefore Themistocles wished rather the art of Oblivion, then of Memory when this was offered unto him; because he remembered many things which he would have forgotten, & could not forget those things which he would not have remembered. But to satisfy all parents in this point also, not by Simonides his Art, Cic ●. de. orat. or in appointing places and pictures into julius Camillus his Theatre, but by conversing with the mother of the Muses and digging down into Anton. Sabellicus his treasure of all Disciplines and Arts; wishing all Tutors first to consider, that whatsoever thing they enterprise to teach, it be true & profitable: to observe a good method in teaching, which is the most admirable and profitable thing in any wise man's mind & work that can be; as Xenophon and Scaliger say. Xenoph. Cyr. 2. Jul. Seal iger. Exercit. 303. Sect. 9 Begin at the principles, and pass through the middle sciences by little and little to attain at last the degree of a Doctor: begin at facile to come unto difficult things, at simple to attain unto composed matters. There is no good method kept in beginning at Logic, and Rhetorcike, and the rest of the Sciences, when he hath not learned his Grammar, thinking to advance the Pupil, when they put him back, in causing him to climb higher, than his wit can reach. With a good order there should be joined a plainness of words; they should not use such terms, as if they were talking with Numa's Egeria, or Evandrus his Carmenta, as many do, delighting themselves with such Beotike Aenigmes, and Delphic discourses, that Apollo himself could not understand them. These Tutors would be recompensed with some old stamp of janus or Saturnus his coin; so that me thinks it were better for them to follow Phavorinus his council, in holding their peace (if they would not be understood) then to incur Augustus his reproof, against Antonius & Tiberius. The duty of an Interpreter is to make plain & facile those things which are obscure, and not to Imitate the chattering of birds, that require the exposition of Augurs. Quicquid praecipies, esto brevis; ut citó dicta Hor. de art. Poes'. Percipiant animi dociles, teneantque fideles. Tutor's may teach also that which they should, but otherwise then they should, as Alexandridas reproached the Ambassador, who made a good speech before the ephors, but too long, and tedious: and Phidias after he had made jupiters' Image, which was Fran. Pat. Inctis. Reip. l. 9 admired of all the world, yet because it was so big, that if it had stood, the Church roof could not contain it, he was reproved as exceeding measure. He should follow the Pythagorean form, never to teach any thing in any science, which is not very necessary. As no man useth to hear with his eyes, and see with his ears, no more should they mix the Arts, in teaching Logic with Grammar, etc. every art hath his proper and fit place— Haec virtus erit et venus, aut ego fallor. iam nunc dicat, iam nunc debentia dici Ibid. Pleraque differat, & praesens in tempus omittat. It is a great skill, and worthy to be praised in a Tutor when he hath no less care of his Pupils good health of body, then of filling his Memory. The Parents will more easily excuse him, when their sons head is empty, them when through his over-loading of him, he pineth and consumeth in melancholy. Health of body is better than all the rest of the things in the world unto us, except it be health of the mind. Learning, Nobility, riches, are nothing without health: yea life itself is not worth the having without it: wherefore me thinks that Pyrrhus king of the Epirots sacrificing to the Gods had reason to require for health, rather than increase, and enlargement of his Dominions and Honour. A Scholar shall profit better in learning little & little, as Sertorius his old man pulled out the horse tail, then ●al. Max. 6. by wearying himself day and night. Yea albeit he be given to his book, by a solitary and melancholic complexion, he shall not be suffered to continued always like a Carneades, who had not leisure to pair his nails, nor cut his hair, he was so besotted with learning that Melissa put the meat into his mouth. This aviditie & undiscreet plying of himself to his book will make him unapt for connersation, & more necessary affairs; and as the subtle, & profound Scaliger saith in reproving Ca●danus, it evaporat's so hu purest spirits, that Exer. 309. Lib. de Legibus there remaineth nothing after but ary ashes. For which cause me thinks Plato had reason to show himself as careful of children's plays and pastimes, as of their studies, & that Anaxagoras should be praised in Schools Plat●●. who being asked of the Lampsacens what he would command them before he died, answered no other thing, but that the Scholars should play all that day, wherein he died, which was diligently observed. Remember Herod. in Thal. then Amisis saying, that a bow will break, if it stand ever bend, and be as careful that your Pupil play sometimes, as that he study. Keep him in appetite and desire ever of his book, as those who supped with Plato, that he may return again with alacrity. At his games and exercises be always distilling into his ears some pleasant and profitable sentence, according to fit opportunity and occasion. As in special, because children take great delight in fables, refuse not to tell him sometimes one or two, which are profitable, as that of Phaëtons and I●arus his fall, of Gellius his Lark of Menemius in Livy, of the Metam. 2. lib. 2. cap. 19 lib. 2. Emb. 124. Hora●. ser. l. 2. Country & City Mouse in Horace, of Ulysses his companions, how they were metamorphised into hogs. Then entertain him with some aenigmes, as that of Sphinx, of Gobryas and Zopirus: with Emblems, as that of Isis' Ass in Alciatus. For histories show him of Scipio's Alcias 7. and Alexander's continency; of Decius, Curtius and Luc. zeuxi●. Livius lib. 22. Xenoph. 2. rerum Graecarum Plin. Thrasibulus love towards their Country: and such whereof he may learn good lessons, in making the application to himself. Let him hear of Annibals, Caesars, Antiochus, & Eteonicus, stratagems. At the hunting be telling him of the Hare's Nature, & how she Aelian. de nat. animal. conceiveth after the first young one another: how the Hart eateth a serpent, and casteth his horns, and specially the left: also how the Lions are taken in Lybia with firebrands, and how such a courageous beast cannot endure to hear a Cock crowing. Lastly, at fishing, he may hear how the Remora a little fish holds a great Rondelet. & Plin. 32. li. 1. c. loaden ship from stirring: and how the Lamprey spawneth with the Serpent, and how the Crayfish by craftiness eats up the Oyster. Young gentlemen will this way be easily alured unto their books. Chapt. 8. Of teaching to read, writ, and the Rudiments of Grammar. Let a man have never so strong and robust a breath to play upon a flute, or pipe, yet if he cannot place his fingers, and remove them as he should, he cannot be accounted a good player: ●o all these general advises are nothing worth, if they be not practised in teaching Grammar Logic, and the Sciences — Hoc opus, hic labor est. Remote and superficial generalities do but make knowledge contemned of Practical men: and are no more leading to practise then an Ortelius universal Map is to direct the way between Arist. 1. Metaph. 1. London and Edinburgh. This maketh the Philosopher to say that a wise man is only able to teach, & hath caused others to confess that there is no painefuller & harder labour than a teachers & a woman's in childbirth: there is no marvel, when Pallas herself the mother of Learning was beaten out of her father's brains, by force of Vulcan. But to pass their pains with silence, where I see so little pity. I council them to remember that Speech is the chiefest instrument of understanding, and therefore should chief be well framed in the beginning, in seeing that the Nurse and others pronounce their language distinctly and articulatlie omitting nor changing any letter or syllable, as foolish folks oftentimes do in wantonness. For Tully attributeth the eloquence of the two Gracchis, unto the perfect pronunciation of Cornelia their mother. They should not suffer their Pupil to rattle in the throat, nor to make any grim countenance in his speech, listing up or down his brows and eye lids. If he have any impediment, naturally they shall labour in good season to remedy it; as Demosthenes, when he Cic. ●rat. could not pronounce P. he put some little stones in his mouth and repeated oftentimes these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until he was as perfect in that letter, as in all the rest. In playing with him▪ they shall show him the letters Quin● lib▪ 1 Inst c. 2. either in Jvorie, in bowls, or limmed after a pleasant manner upon any play, wherein he taketh delectation. Plato. lib. 1. de ●eg. So Socrates would have children deceived to their profit with their pleasure: and all the Ancients signified as▪ much in painting the Muses with fair may den faces playing upon a Cittern, accompanied with the three Graces. After he is perfect in the knowledge of the single Letters▪ teach him to spell & read with a sweet accent, not pronouncing verse as prose, or prose as verse, nor reading with a sharp shrill voice as a woman, or with a rough and hulk voice, as an old man doth, but with a pleasant harmony, reading at the beginning with leisure, pausing at the full periods, & taking his breath at the broken points, lifting or basin his voice as the subject requireth, and the admiration or question offereth. To encourage him the more, draw him some fine patterns of writing to copy, with some pleasant & profitable sentence, as Fear the Lord▪ Please all men: Do as you would be done to. Augustus Caesar delighted Suet in Aug. much to see his sons imitate his own hand writing: and Alphonsus King of Spain was much discommended, because his subscription was like monstrous Characters rather than letters. Begin with some good hand writing, seeing that he study to follow his pattern, laying a piece of thin Venice glass upon it, and then to draw his letter to the proportion of his pattern, until he be well accustomed to frame it. Teach him to decline perfectly a Noun, and then a Verb: if he be not well grounded in these two parts of speech especially, it well be as difficult for him to be a good scholar without beginning again, as it is to make a just account, when the counters have been wrong laid at the frist. To trouble young children with the manifold divisions, partitions, powers, and number of the Letters, before their judgement be more informed, me thinks Tutors do consume only the subtility of their ingeny in superfluous and vain things, as Xenocrates did the half of his life time, in finding out an hundred Millions, two hundred thousand syllables, by a diverse conjunction of the Letters; or else as Aristomachis of Solin, who passed threescore years of his age, in measuring flea-leapings. Or like unto Callicrates who Plin. 7. 21. Aelian Var. hist. 1. 17. S●lin. ●. 6. made little ivory Eamets', & Mermecides who wrought so curiously a little coach and a coachman, that a flies wing covered them al. They employ their labours in shadows, as Zeuxis and Parrhasius did. Their pain should be far better bestowed, in making their Pupil to know the nature of the 8. parts of speech, every on by themselves simply, then how to conjoin them. And as a Tailor cannot shape in the air, as the mathematician considereth his quantity, so the Tutor shall provide some good book, as Dion Cato's moral distiches, or those ●f Publius Syrus▪ or else Pybrakes Quadraines turned into Latin and Greek out of the French, by Florent Christianus, Ludon: Vives; or Corderius his dialogues, to be the Subject of the words, and matter of their concordances. He should english these Authors or any one of them word for word at the beginning, causing their Scholar to understand rather the proper and primitive signification of the words, than the propriety and elegancy of the phrase. Then he should purse it perfectly; & make him to do the same over again, and tender a reason out of his Concordance of every construction. Yet many wise and learned men banish all rules from a Nobleman's instruction, to have him only conversant in Authors, & confirmed in his Latin tongue by authorities. Which way is both tedious & unsure, as they can testify who have experienced it. Others are so conceited, that they have caused their sons to be brought up only in speaking of Latin with their Tutor, as we learn English, & for that cause have suffered none to speak any other thing, but Latin in their hearing: who when they come to man's estate, must go to School to learn their mother tongue, and forget their Roman rote. I wish rather that parents were willing to have their sons taught by frequent usage, and custom the French language, which is so pleasant, common, & spread through the whole world at this day. Childhood is the fittest time; and parents should sacrifice as the Grecians did to Opportunity; their tongues will easily turn and apply unto the French accent, which is so difficult in man's estate. Chapt. 9 For teaching the Grammar, and Humanity's. AFter the Tutor hath digged, as it were, the ditch of his building, than he must place the corner stone of Learning, which I accounted to be Grammar; without the which a Scholar is no more able to profit in his studies, than a man is to move his body, without sinews. It will be painful unto him I confess, but yet profitable for his Pupil. It is of no greater show than a foundation should be, therefore it should be as surely laid, if he will have the building strong, and to stand. Unto the Etymology, add you for Authors Tully's Epistles add familiares, or his book de Amicitia; or else some selected Epistles out of Ovid, or his books of Metamorphosis, wherein a Scholar should be well instructed for poetical Fables in his youth, as a time most apt for that study. In the morning join unto the Rules of Syntaxis, some of Tully's Orations, as the Catalinares, the Philippics, that for Rabirius, or for the Poet Archias, or Maniltias Law, or some other demonstrative: after dinner read Terence his Comedies, Virgil's works, Horace his Episties, expounding all the Mythologies, which serve for the knowledge of history, and antiquity. With his Prosodia read juvenal, Persius, Plautus; In exposition of which Authors, load not his head with school amnotations, or any other marginal notes, than the divers passages of that same Author which ye read: every on expoundeth their own meaning best in other passages, which may easily be done in revolving Manutius Commentaries, & Nizolius treasure upon Cicero Franciscus Gambarella upon Terence; Erythraeus upon Virgil; Threterius upon Horace; Langius upon martial; Obertus upon Lucretius; Tuscanella upon Catullus, Tibullus and Propertius: and such like Authors who have laboured for you. Suffer him not to err from book to book, or from poesy to history until he be perfect in his Latin tongue, which easily may be performed by giving him an English, changing a little the times and moods of Cic. de. Claris. orator. Plin. Secundus Verbs, and cases of Nouns in his lesson, to put it into Latin that day, for to give it him raw, he will tender so it again; change it, & chaw it that he may make it his own by digestion. The morrow 'cause him to turn his Latin translation into French, that he may profit in both the tongues together: this being done, compare his Latin translation With Tully's works, or his lesson, laying them both together, where he hath done well praise him (for praise is a good whetstone to sharpen a wit, and to encourage a will to Learning) where he misled either in forgetting a word, or in changing a good with a worse, or misordering the sentence: I would not have you to frown and chid with him, if he hath done his best; say rather Tully (or his Author) would have used such a word not this, he would have placed it in such a case, this number, this gender. etc. He would have used this simple not that compound: the adverb here not there: he would have ended the the clause or sentence with this verb, not with that Partiple or Noun. Do thee same in turning of verses. By this exercise of translating are learned easily, by little & little, not only all the difficult congruities of Grammar, the choice of aptest words, the right placing & framing of them and sentences: comeliness of figures, and forms fit for every matter, and proper for the three tongues: but that which is greater also (in observing daily, and Imitating diligently thus the steps of the best Authors) like invention of arguments, like order in disposition, like utterance in Elocution is easily collected; whereby the young scholar shall profit in true understanding & right judgement, as in speaking and writing. Moreover as the Ancient Romans made their young soldiers bear heavier armour at home than they used at the wars: and as our masters of dancing cause their apprentices to use leadensoales, to make them more disposed in Company: so according to my judgement make him to dilate and amplisie his Latin tongue, in prescribing unto him some short Moral or politic sentence, (called commonly in the Schools a Theme) to compose: as those golden sentences which I have hard pronounced of his Highness own mouth. Nemo regere potest, nisiqui & regi. Non fas potentes facere, fieri quod nefas etc. Ever regarding Cassianus his Cui bono, in doing, teaching, or saying nothing, but that which should tend to make him wiser, better & learnedner. Fabius permitteth young scholars to abound in this exercise by inventing and collecting many things, albeit little to the purpose sometimes; because with age and farther judgement they will learn to polish, and cut of all superfluity, as Demosthenes his oration was shortened by photion's authority. Wherefore discourage him not in the beginning with a too exact correcting, and blotting of his exercise, but gently & softly take away and amend some of the worst things, as a Chirurgeon handleth a wound stroking it rather then cutting it at the first. For the jews rub only their Palm trees without, with a wooden or bone knife, when they would have abundance of balm, if they touch the bark once, or open it with an iron knife, the tree withereth and groweth dry. Neither be ye offended if he insert some sentence of Cicero, or other orator, or that he use an hemistiche out of any Poet, that he apply an Adage out of Erasmus his Chiliads, or one of Lycosthenes Apoth. until he be able to swim without cork. Correct this Composition as ye did his English before, recommending chiefly to his judgement the choosing of Verbs, and of their placing, seeing they are the soul of an Oration: next that he take heed unto the Nouns substantives, which are the body: thirdly to the Nouns adjectives, or his Epithets, which are like the fair clothes & garments of a speech. When ye have taught him the Latin Grammar lead him unto the sweet fountain, and spring of all Arts and Sciences, in reading Clenards his Institution of the Greek tongue precisely, and not for fashion's sake, as many do, making their scholars neglect that lesson which is as profitable for their understanding as the Latin tongue for speaking. The teaching of this Institution will serve for a repetition of his Latin Grammar, in conferring the one with the other, until he come to the practice of his precepts: them I wish you to begin his Greek Authors at some part of the New Testament, making him perfectly to understand that book, before he read I socrates, Xenophon, or any Greek Poet. In the study of Humanity resteth the teaching of Histories, which kind of learning the Lacedæmonians reserved only for themselves, & it should be the chiefest study of a young Noble man, when he cometh to any perfection of speech and understanding. Before that time Tutors deceive both parents and Pupils, while they advance them to read Titus Livius, or the Commentaries of Caesar, when they are not able to make or understand a period of Latin. It is not the phrase, and Grammatical construction, which they should teach chiefly in Titus Livius or in Plutarch; It is the conjunction of minds, and sympathy of designs which they should intent principally to work in their young Noble Pupils. They are deeds, and not words, which the Pupil should have for the chief object and subject in that study. The Tutor should rather inform him how to imitate the person described, than the describer, if his actions be worthy, otherwise how he should shun them, lest he fale into the like errors: As Themistocles imitated Miltiades, as Alexander the great, was encouraged with Achilles his praises: as the elder Scipio emulated Cyrus the King of Persia; & as julius Caesar was inflamed in heart with Alexander's Trophies, and won 800. strong cities, and killed in 9 years war, among the French men. 3000000. valiant men. This should be a young Nobleman's study, like an Apothecary, who gathereth root and flower to make some wholesome potion for a patiented; good and bad serve for the ingredient: and not like a maid, who will only pluck those flowers, which are most pleasant to the eye, to make a nosegay of. Tutor's should not so much busy their brains to 'cause their Pupils to conceive and retain the date, and day of Carthage, her ruin and destruction, as to tell them of Scipio's & Hannibal's manners, and valiant exploits, in both sides: Neither should they be so curious of the place where Marcellus died, as of the reason why he died. This is the Anatomy of Philosophy and the study of judgement, (as I have said) the framing whereof, should be a Tutors principal Intention always. He should proceed methodically and orderly with consideration of the Pupils capacity, in illustrating the history which he readeth by the like, in bringing the hypothesis to the thesis; which are the special things to be observed in all historical narrations. The masters of all method have ordained some Introductions to be premitted in all disciplines. Why then should not Tutors begin at Florus a flourishing compendiarie of the Roman History, before they read Titus Livius unto their Scholars? A young memory will retain better a short substantial enarration of julius Caesar (me thinks) or of Salustius, than one of Titus Livius prolix orations. Which method should be diligently ocserned not only in teaching of hnmane Authors, but also in reading of the discoursing Art, and in all contemplating Sciences. Chapt. 10. Of teaching Logic and Philosophy. THis compendious doctrine, which Irecommend so instantly and affectionately, imposeth that law upon me silently, which the common criers of Areopagus enjoined publicly to all the Orators; to wit, that they should pled their cause without all proëmes and Epilogues. Therefore I continued still without any preface to council all Tutors to premit some short system of Philosophy unto their Pupils, as in histories, before ever they bring them unto the Philosopher's text. Compendiaries lighten much and prepare the Pupils young wavering thoughts, and make his judgement more to understand Aristotle the better; who testifies the same to be true by his book de mundo, which he wrote for a compendiarie unto Alexander of all Philosophy. Amongst all these compendious systems I recommend unto the Tutor's approbation that learned and most fortunate man's in that kind, above all others in my judgement, Keckermannus his of Logic most exquisitely & methodically elaborat to the advancement of all learning: or else that most learned and cunning Lawyer's julius Pacius. Having passed through this system, indite unto him some short preamble containing the diverse names, De disposition●●licuius Disci●linae. Psal. 10. de leg●bus. the nature and division of that Art or Science, first in general, and then in particular of every book, reducing every chapter into Aphorisms, which direct the mindeas a square & strait line in the operation of Logic, & knowledge of the Sciences. Show yourself an expert & cunning Interpreter in distinguishing & putting a difference between Aristotl's precepts, and his prolix deductions and demonstrations, his disputations, and defences thereof against his adversaries; his exornations, additions, and repetitions of those things which he treateth in sun other place. For this collation of places (as I said) confirmeth the memory much, and bringeth a great light to the place expounded. If Aristotl's precepts be too strict and agreeing more to his own time and place, where he lived and wrote, illustrate them with an apt & short paraphrase; as Andronicus Rodius did in interpreting the book of Simplicius in c. de Homonym. Predicaments, and that learned Logician Baptista Monlorius in his commentaries upon the two books entitled the first Analytics, as likewise Zach. Vrsinus upon the same books, and that great Peripatecian Themistius upon the two posterior Analytiks, whom Zabarella Com. in Poster. Analyt. cap. 1. esteemeth so much; which form Vinc. justinianus, Hispanus, and the Colleges of all the Jesuits observe diligently in their teaching. 'Cause him to learn all these definitions, divisions & canons, which I named Aphorisms, or Theorems (if they be in the sciences) by heart, to the end he may quote them readily in his disputes, and conferences of that subject. For other men's Canons can have no authority, seeing there are so many systems of Philosophy forged and dreamt by every man, that, that which one approveth another condemneth and contemneth utterly; and a scholar is compelled to change his opinion, and to forget this year what he learned the year before with great pains; such is the calamity of this age. Seeing Aristotle's Rules and Theorems are True, Universal, Conditiones precept. Disciplinarum. Necessary, Methodical and profitable, tending to the good & end of the disciplines which he treateth of, agreeing with the principles thereof, as amongst themselves, ye should make them Plain & perspicuous. For albeit he hide not his doctrine under Aenigmes, and Symbols, as the Egyptian & Chaldaean Priests did, who builded a tomb for those who revealed their philosophical mysteries, as if they had been dead, while they were alive, as appeareth by Orphaeus his Theology, Trimegistus his Hermetis, by Pythagora's Symbols, and Zoroasters Epist. Lycides ad hypor. Alex. li. 5. storm. Oris. lib. 1. adversus Celsu●. Arist. 1. me●. c. 4 & 4. me●. c. 8. in fine de mund●. doctrine, and many proofs and testimonies of faithful writers. Yet Aristotle affecting obscurity by a Laconical and Chilonian style made his acroamatical books only intelligible unto his own Auditors, as he wrote to Alexander the great, who was offended at him for divulging of his doctrine. Therefore ye must Simpl. prolog in Categ. ante opera, Arist. bring your Pupil unto Aristotle's own school to at tain unto the knowledge of Philosophy in hearing the ambiguous terms of his precepts expounded, that he may see the diligent search & investigation of cause's, with the demonstration of the proprieties, & Accidents of that Science which he learneth. To reckon unto him the divers opinions of Aristotle's interpreters, I think it were an infinite, and laborious study, both for Tutor & Pupil; there are such innumerable Commentators, whereof never too agreed in one mind. Also I think that it is very unprofitable to move and resolve all the doubts that can be objected against Aristotle's text. For as it was said of Seneca the Philos. Verborum minute ijs rerum frangit pondera: so may we say justly of Schoolmen that use this doubting doctrine. Quaestionum minute ijs Scientiarum frangunt soliditatem. It were better for a man in a fair room to set up a great torch, then to go about with a small watch candle into every corner: such is their method, that rest not so much upon evidence of truth proved by arguments, as upon particular confutations of every scruple, cavillation, and objection, breeding for the most part one question, as fast as they resolve an other, even as when you carry the light into one corner, you darken the rest. The fable and fiction of Scylla seemeth to be a lively image of that kind of Philosophy, which was transformed into a comely Virgin in the upper parts, but then Candida succinctam latrantibus inguina monstris: Virg. Ecl. 6. so the generalities & Quodlibets of Schoolmen are for a while good and proportionable, but when you descend into their distinctions, instead of a fruitful womb, for the use and benefit of a man's life, they end in monstrous alterations and barking questions. As this caution of doubting is to be eschewed in all disciplines, so I wish it most to be avoided in teaching of Logic: because whosoever thinketh the right use & fruit of Logic to consist in trying and examining the matter or precepts, he calleth the whole Art in Question; He is never able to settle & place any rule & foundation. Fonseca the jesuite compareth such teachers fonseca. 〈◊〉. 2. metaph ●. 3. quaest. 4 〈◊〉. 3. unto those Mercers, who think that the use of their weights is to try, whether the one be not heavier than the other, and never to weigh any thing in those Boys, who consume the hour, that is prescribed to writ in, only in making their pen, ever cutting it, that almost there is nothing left to writ withal. Logic is an Instrument (as appeareth by Aristotl's inscription Zabarella. lib. 1 de. Napu. log. c. 10. & Zabarel's sufficient proofs, & therefore should be taught plainly and briefly to be employed in other Sciences, in disputing of virtue and vice, of natural & Arist. 1. Top. i● Cic. 2. de orat supernatural things: tending to show Good & Evil, and what is true and false: ex arte et non de arte disputare, not in consuming the time idly in a curious search of Notion, of Notions, of the divers subtleties of universal: and in staying upon the Ass' bridge. All these Ar. 1. prio▪ c. 28 subtle contentions are very thin and fine, like the cobweb, but as little for any great good use. And because I wish a Noble man chiefly armed with this weapon, that he may in combat vanquish all heretical & erroneous opinions both in Religion and policy; I council all Tutors to be very diligent in making him perfect in the Precepts, and then to show him the use thereof in all other things, applying it to divinity, Laws, and other faculties: otherwise it is no more worth, let him have the precepts never so well, than many Philip. melanc. praefat. logicae. K●ck. in praecog & Gymna. log. gabs and purses are unto a man, that hath never a penny to put in them: or barrels in a cellar without wine. Change then Aristotle's alphabetical examples, which were fit for the university of Athens, to illustrat his Logic precepts with some examples of Christ's School, or law Lectures. addenda. log. Keck. Sect. Poster. c. 2. 2. He should either add himself the doctrine of Methods, definition & division, which is lost in the 54. books of Aristotle's Logic, or take Keckermannus help, who may ease your pains sufficiently. Omit also many things which are little appertaining or profitable to the right use of Logic, as proper to the Greek tongue, and served only for pomp and show in establishing his doctrine in the beginning, to make his scholars prattle and talk in open assemblies & companies: as that troublesome doctrine of mixed omittenda. Syllogisms, of which he treateth at length from the 8. Chapter unto the 23: of the first book of the Analytickes, & many other things in the Elench's, as chiefly in the 4. and 14. Chapters of the first book, and 7. 8. 9 & 15. Chapters of the second book. How profitable this form of teaching is, I remit my proof unto their experience, who have practised it. Rhetor. doctrinae. Arist. c. 1. Rhei ad Theod. Zab. 2. de Nat. Log. 2. c. 16. 17 Aristotle, and that divine oracle of Logicians, from whom I cannot descent, make Rhetoric a graft of Logic, and therefore I recommend Zuares or Talaeus his system, unto your Lector, after that your Pupil is well exercised in the Total; for I hast unto higher and more pleasant studies for a young Nobleman, which are the Mathematics: ascribing them a Chapter by themselves; albeit they are in the midst between the Physics and Metaphysics. Chapt. 11. Of teaching the Mathematics. FOrasmuch as it appeareth that all things had their first original being from Numbers, & that Arithmetical figures were the principal pattern in God's mind; I wish you to read first unto your Pupil Clavius his Arithmetic, or Mr. Blondevils' Exercises, which are excellent for all this study of Mathematics almost, and worthy to be read first as a compendiarie, until he be perfect in all kind of numbers whole & broken; Making him to draw the figures and sums himself, upon some clear polished Stone, made for that purpose. When he is perfect in that science, read unto him the 7. 8. and 9 books of Euclid's Elements, which contain a great secret knowledge of Numbers, and also will serve for an easy entrance unto Geometry. Wherein if ye would have your Scholar any ways to be conversant, read the first six books of Euclid's Elements with Doctor Dees Mathematical Preface, which I esteem very necessary to be known for the general proem: use these Scholies annexed by Mr. Billingsley, as also Forcadels Commentaries. cause your Scholar to draw first upon the paper with his pen, coal, or chalk plainly, (not fouling his fingers with colours, as Painters, & hirelings do,) the situation of a Town, City, or any house; the course of a River, or the camp of an Army, etc. before you put him to practise by the due applying of Compass, Rule, Square, or such like instruments, to be certified either of the length, perimetry, or distance Lineal: to judge of the height of a Tower, the depth of a ditch, or of any such like thing appertaining to military discipline, and principles of Architecture: which I think necessary also for a Gentleman to be known; not to work as a Master Mason, but that he may be able in looking upon any building, both naturally in respect of itself, and in respect of the eye, to tell what is Frontispiece, tympan, Cornishes, pedestals, Frizes, what is the Tuscan, Dorik, jonik, Corinthian, and composed order, like a surveyor. For the understanding of Astronomy, which demonstrareth the distance, magnituds, & natural motions, apparences, and passions proper to the Planets, & fixed stars, for any time past, present, and to come, in respect of a certain Horyson, or without any Horyson; read unto him johannes de Sacrobosco's Sphere with the Learned commentaries of Clavius the Jesuit, which are as good as the text. Also show him the use of the Astrolabe (by Stophlerinus) which is but the sphere in plain, & it were only to know the quadrant geometrical, & the scale of Altitude, whereof Captains have so great use in the wars. Yea it is a shame for a great warrior, or a general of an Army, to be ignorant of the Elevation of the Pole, the situation of Shires and Provinces, the diversity of Climates, the length of days and nights, according to the Pararels and Meridian's; not to know the temperature of the air, the quality of the earth, and many such things requisite for the right leading & conduct of an Army, the placing of a Camp, or the winning of a battle. As for Astrology which demonstrateth the operations and effects of the natural beams, and secret influence of the Stars and Planets; I would have it hid from a young Noble man's eyes, as forbidden by Gods own Esaiae. c. 47. 44 Hierom. c. 10. Mouth: & condemned as a most pernicious knowledge by the heathen in advertising Nobles to beware of judicial Astrologians, calling them genus hominum potentibus Corn. Tacit. infidum, sperantibus fallax. To teach him in Geography, by which in sundry forms (as Sphericke plain or other) the situation of Cities, Towns, Villages, Rivers, & such other things upon the outward face of the earthly Globe may be represented, use Ptolemy with his cards newly printed, with Maginus his Annotations, Abraham Ortclius his Theatre, his Geographical Synonymes, and his map of the world, with the four particular cards of Europe, Asia, Africa, and America by themselves; having them hung in his Schoole-chamber, or some gallery, where he may see them in playing or walking there; as also Mr. Blondevils' exposition of Petrus Plancius his card. Read unto him the first book of Ptolemy's Geography, for the difference of Meridian's, the proportion of the parallels, and for a perfect knowledge of the terrestrial Globe, which he will easily understand, being instructed well in the Sphere & Astrolabe. For his easier understanding, let him see all upon Mercators' Globe terrestrial, or Danf●yes▪ which are newly set forth. For the bigger the circle is in Diameter, the supputation may be made the more exact, and just by▪ the marks. I would not have a young Gentleman much troubled in reading of the five books of Ptolemy following, except it were to know how the names of Cities, Isles, and Countries are changed since Ptolemy's days, & to know the elevation and basin of the Pole, and how that time consumeth all things. Having done that, turn over unto the làtter end of the fourth Chapter of the seventh book, reading unto the 8. Chapter, where ye shall leave to read the 8. book which is short: ask of him in what country is this River, that city: where is this I'll, that haven, etc. if he cannot tell, show it presently upon the book or the card, and so in playing ye may make him as familiar with all the countries, cities, and Rivers of the world, as with the pavement & boards of any chamber. To make a little description sometimes of the manners and fashions of countries, it would doubtless conform the Pupils imagination & rectify his opinion much; wherein Paulus Merula's cosmography willbe a good help to you. But to end these my probable propositions, with a Mathematical and necessary conclusion in my judgement. The Tutor must see him bring all his speculation to practise, or else to think with me he can do nothing. For what will it serve to have his board or paper full of numbers, and yet cannot lay an account of 40. shillings? to hear him say that he will measure the height of Paul's Steeple, when he cometh to short or too long in the shaft of a broom? What pleasure is it to hear him talk of fortification; and then to see small essays only upon the paper with rule and compass? to say that he hath learned the Sphere, when he knoweth not the Pole? & to hear him brag that he hath learned his Geography, when he cannot tell whether Ireland be in Europe, Asia, or afric? Surely I think he had better employed his time and money in the Tennis Court: I accounted so little of all this book learning, which cannot be put in use. Chapt. 12. Of teaching the Laws. WHEREAS a young Nobleman is not only borne to serve his Prince and Country in time of wars, but also in time of peace, it is necessary that he be versed aswell in the laws as in the Mathemat. parvi suns foris arma nisi sit consilium domi. In this study I require not of a Noble man Bartol's solutions, or that perfect knowledge, which our Councillors, advocates, or Attorneys have, to resolve all Clients, & to answer all comers. I would think it sufficient if he have learned justinian's Institutes; that he be able to find any law in the Cod, and Digests, or a Disposition Cannonicke in the Cannon Law. I would have him conversant in the King's Statutes, and our Acts of Parliament, that he know the Cannon Law and Customs of the Country where he is: yea that he be not ignorant altogether of the Style used among the Practitioners, Scriveners, Clerks, & Notaries: to the intent by these means he may be able to defend himself from the crafty and subtle surprising of the world: and to give his friend and Neighbour good Council: to maintain a poor Widow, and a little Orphan from wrong & oppression. For to be learned and experimented in those things which are pleasant, and to be ignorant of those which are necessary and profitable, that learning is little worth. And because this study of Laws is in it self most harsh and lest pleasant of all others, as having no pleasant object (except it be filthy gain unto mercenaries) I wish that some learned Lawyer would bring the Common Law into some better method, and polish the language wherein they are written, for (if I durst be so bold, as to speak of that which I understand not) they are involved in such a barbarous language, that is not onlievoide of all Eloquence, but also being abstracted & separated from the exercise of the Laws, it is utterly unprofitable and unnecessary for any purpose; no man is able to understand it, but by Cabal, and tradition of the Lawyers. But if the Noble Student be willing to aspire to some rank and place, where the Laws are professed, as to be Lord Chancellor, Lord Precedent, or to have any place in Council and Session: the Tutor shall learn of the Emperor himself, to accompany the student unto the Law Schools: where he must study five Justiniaenus. Proëm: digest. years after he hath passed his course in Philosophy, before he sue for any office or place in justice. For he will have them Oratores maximos & fortissimos justitiae satellites. So, that ye may learn of the emperors precept, that there is more pains required to be a councillor, then to go to Poitiers or Milan, to the University, or Inns of Court, after he hath hard his humanity's thus, and so, with some few Rules of Logic, & there to pass his time in dancing or fencing & playing at the racket court as many do, labouring to abrogate, by the first essay of their sufficiency legen deambitu. Using the reasons and strong arguments of Dame Moneta. O pitiful studying & suing for offices! habere Remp. guaestui non mod● turpe, sed sceleratum & nefarium. Which grieveth me so much, that I am enforced to imitate Timanthus in painting Agamemnon's displeasure, by hiding under the vail of silence, that which cannot be figured by words, and will rather labour to inform the young man himself, by directing him in a better course then to exclaim against the Fathers & Tutor's indulgency, who permit him to use so great liberty. TO THE RIGHT HONOURABLE, GEORGE Earl of ENZE, Son and heir apparent to the MARQVESSE of HUNTLY. MY most honoured Lord, his majesties good Instructions and precepts being sufficient not only to move your Lordship to acknowledge and embrace the Truth, but also to continued constantly in the same, as your Glorious Ancestoures have done in virtuous Nobility, I have only designed these few advertisments for your better confirmation, & for an essay of my particular affection towards your Honour. What I cannot express in so short time, the same I point at briefly with my finger until a fit occasion. Verùm animo satis haec vestigia parva sagaci Sunt, per quae possis cognoscere caetera tute. Therefore I beseech your Lordship's favour to accept, read and retain them with that same mind as they are offered; to incite you and all other young Nobles for ever to be ware of all erroneous doctrine and idolatrous superstition: to cleave continually unto our only true Catholic religion; wherein I sign myself. Your Honour's most humble at command. I. C. THE THIRD BOOK OF Noble Institution, showing a young Noble man's duty towards God. The summary. TO the end we may have a GOOD, PROSPEROUS, HAPPY, AND FORTUNATE SUCCESS in showing Pupils their duty, I wish you first of Cic. 3. de Diu. all Favere Linguis, To give ear; according to the ancient custom of the Egyptian, and Roman sacrifices. Virg. Ecl. 3. A love principium Musae; jovis omnia plena. God only giveth the increase, albeit Paul planteth, Apollo's 1. Cor. 3. 6. watereth. That is, albeit your Parents have provided sufficient Tutors for your Instruction, and they be both painful, & diligent in discharging their honest Psal. 127. 1. duty: Except the Lord build, they labour in vain. Therefore my advise is that you Learn to perform your duty towards your Father in Heaven, by studying above all things, to know, & honour him aright: which lesson will not only enable you to perform a dutiful obedience towards your Parents both of body & mind, but also make you to excel other men, as they do bruit beasts. For the Turks, the Tartareans and Barbarians, the Margyats', or those of China are able to contend and contest with you in all moral virtue, and may exceed you without the Apostles armour, as Lactantius Eph 6. 13. Instit. lib. 2. c. 3 lib. 3. c. 10. lib. 5. c. 15. Thomas p 2. 2. q. 81 and the Anglelike Doctor show at length in divers places. We differ only by Religion & Gods true worship, which I briefly comprehend in three principal Heads: First of your duty towards himself: secondly of your duty towards his Lieutenant here upon Earth: thirdly towards your Country. Chapt. 1. Of a young Noble man's duty towards God. THe right knowledge of God is the first fountain, and lively spring of all duty, the principle of principles, and first foundation of all understanding, as his fear, which is grounded thereupon, is the beginning Proverb. 1. of all wisdom. For of the true knowledge of things, proceedeth the Honour and respect, which we bear unto them. To attain to this knowledge he hath laid open unto Rom. 1. 19 1. Cor. 15. 28. us, first the large volume of this world, wherein we may see his Image painted more lively upon it all, and every lest portion of the same, than Phidias the carver drew his own picture upon minerva's buckler. So that as this engravers image could not be scraped out, without spoiling the whole work, no more can Gen. 1. Mat. 10. 29. Act. 17. 28. any man behold this universe, not seeing his divine Majesty; who of naught, in no time, created it all by his almighty power; as by his providence, wisdom, & goodness he governs the same. In reading of this book, all Nations, all Philosophers, in all times, in all Sects, learned that there is a God, whom D. Plessaeus. lib. de veritate Rel. christ. c. 3. they feared and worshipped, albeit after a diverse kind of Religion. Go from the East to the West, from the South to the North, unto all Countries, & amongst all people, you shall find no nation, no city no town, not not one cottage, without some sort and kind of divine worship: So that as Hermes the most ancient of Hermes in Paemandro. all Philosophers said: God may be felt with the hands, smeled with the nose, & hard with the ears: albeit by the senses of the mind he is in scrutable. Whereupon Auicena's Avicenna. conclusion followeth necessarily: whosoever knoweth not God or Nature, he lacketh not only understanding, but also his senses. Wherefore let us pray with Psal. 136. David. Bless ye the Lord all his works: ye heavens and earth, and thou my soul bless the Lord for ever. just. de monar. & ad Gentes. Homerus passion 4. Georg. Aen. 6. Eph. 3. 5. The heathen philosophers of all sorts acknowledge that there was but one God: yea the Poets confess, & the Devils themselves tremble at his very name, as appeareth by the writings of Orpheus, Homer, Virgil, the false and deceitful oracles of Apollo, and his priest Sibylla, and all others. But God of his more special favour towards us, hath revealed himself more particularly by the mouth of Moses, his prophets and Apostles in his written word: yea in sending his well-beloved son, who is one with himself in substance and essence, making him to odd Heb. ●. 14. 2. Cor. 5. v. vlt. Rom. 4. vlt. 1. Cor. 15. 12. 13. 14. Heb. 9 24. & 10. 19 Eph 4. v. vlt. Act. 2. 30. take the form and flesh of man: to free us all from sin, and the cruel torments of Hell, and taking upon him our burden upon the Cross in rising from the dead, & ascending the third day into heaven; where he sitteth at the right hand of God; unto the day that he come to judge the quick and the dead. In the meantime for our commemoration and better assurance, he hath left unto us annexed unto his written word, the Sacrament of Regeneration, and of his body and blood, as the only two Rom. 4. 5. & 6. Gal. 3. 6. 7. Eph. 4. 16. 1. Cor. 218. 19 Matth. 9 tokens and infallible signs of his favour towards us. Wherefore I wish you all to embrace this his passion, & death by faith as ye would be saved, believing that he is the only head of the Church, by whom all the body being coupled and knit together by every joint. for the furniture thereof (according to the effectual power, which is in the measure of every part) receiveth increase, Mat. 28. 20. joh. 14. 17. Eph. 4. 14. 15. life, moving, and being. Also that he is the husband of the Church, not having spot or wrinkcle, or any such thing, but remaining holy and without blame. That he is ever present with her, and will not commit his dear & well-beloved spouse unto the custody of any vicar, to be defiled, but that he hath sent down his spirit from heaven to comfort, guard, direct, & save her, from such ruffians and lecherous Bucks. Know that this is the ancient true Catholic, and Apostolic Religion, which kindleth, and quencheth not our faith towards him; which extolleth him and Rom. 4. 25. Gal. 3. 6. abaseth us, which attributeth our whole salvation unto his passion, without ascribing the lest part thereof unto ourselves: that we are only saved by grace, without all consideration of our merits, which in themselves deserve death and damnation, as works of the flesh. Rom. 14. 23. Eph. 2. 1. This is the true Religion which teacheth him only to be King, Priest, & Prophet, and our only sufficient Mediator, and Advocate, making peace between God and us. These things are to be learned, believed, and followed of you all: & all heresies, sects, and contrary opinions are to be shunned and not hearkened unto, as the doctrine of Antichrist, who is an adversary and exaulteth 2. Thess. c 2. 4. himself against all that is called God, or that is worshipped, who sitteth in the temple of God, showing himself that he is God, creator, redeemer, and saviour of the world, not contenting himself with a triple Diadem and threefold crown of Gold; when our Lord jesus had but one of thorns. This I say and testify in the Lord, that ye henceforth Eph. 4. 17. 18. walk not as other Gentiles walk, in vanity of their mind; having their understanding darkened through the ignorance, that is in them, because of the hardness of their heart. Being fully assured and persuaded, that the Lord hath suffered for every one of us, and that all good cometh from him, and our evil floweth from ourselves, & Rom. 8. 28. that whatsoever he sendeth, is for our good: My council is that you take all in patience, submitting your selves unto his good will and pleasure; honouring him by lifting up your hearts from all carnal, earthly, & corruptible imaginations, and with your most holy & chaste conceptions, praising and magnifiing his name, with the most excellent and glorious titles that your mind is able to conceive. God is a spirit, and therefore willbe honoured with a Rom. 1. 1. Seneca. clean free and unspottted heart. Sacrificium Deo spiritus, saith the Ethnic. Optimus animus, pulcherrimus Dei cultus: Religiosissimus cultus imitari, unicus Dei cultus non esse malum. An honest man is a true sacrifice unto God: his heart is God's temple, his soul is God's image, his affections are the offerings, the greatest and most solemn sacrifice itself is performed in Imitating & serving God. So that you see that a man must have an unpolluted soul in serving God, especially in prayer, which is one of the chiefest parts of divine Service: otherwise our prayers are not only in vain and unprofitable, but also do us harm. For God's justice and power are in separable, so that whensoever we present ourselves before him with an heart fraught with vicious passions, hatred, malice & envy: in lieu of redressing our fault, we redouble thesane: forgive us we say our offences, as we forgive them that trespass against us. What else infer we by that petition, but that we offer him our soul voided of all revenge; and free from all rancour? For which cause I approve not, nor commend those Pharisaical humours, whom I so often behold praying unto God more than ordinary: except their actions immediately proceeding or succeeding their prayers, witness some show of reformation or hope of amendment. sinocturnus adulter Tempora sanctonico velas adoperta Cucullo. Juven. 8. The state of a man that connexeth devotion unto an execrable life, seemeth unto me to be more condemnable than his, who is comfortable to himself, & every way dissolute. The Pythagoreans would have their prayers to be public, and hard of every man, to the end that no man should pray and request that which was unlawful and unjust, as he who, — clarè cum dixit Apollo Labra mo●et metuens audiri: pulchra Laevernae Hor. 1. Epist. 16. Da mihi fallere, da justum sanctumque videri, Noctem peccatis, & fraudibus obijce nubem. My advise is that you pray unto God in heart, and with your mouth, that he would grant you. Mens bona, fama, fides, haec clarè & ut audi at hospes. P●rs. 2. And in a word, that in all your thoughts, words, & works, you behave yourselves so before God, as if all the world hard you, & that you converse and behave yourselves so in the world, as ever in God's sight & presence, referring all unto his glory. What should be the form of your prayer, and what circumstance of time and place, you should observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in praying, I remit you to his majesties wise and godly precepts: wishing you to speak of God spareingly, soberly, earnestly, with all honour fear and respect, not rashly as many do in their vulgar and familiar discourses, as an interjection, exclamation, by use & custom, not thinking once upon him, but only by the way: nor yet to allege his sacred name as a witness, or comparison intermeddling him in your actions. It is of the conscience and not of the mouth that God should be called one for witness. Seeing faith cometh by hearing. I counsel you to Rom. 10. 17. come unto Sermons, to be present at the public Service of God in the Church, to give attendance & reverence without ostentation, vanity, ambition & hypocrisy, ever with this assured & undoubted truth God willbe served in heart and mind. For that which is exterior and public▪ is more for our own selves, then for God's service▪ and serveth more for the conjunction, unity, edification, and good example unto others, then for God's truth: potiùs admorem, quàm ad rem pertinet. Many are diligent and curious observers of these external ceremonies, which within are nothing the more Esa. 29. 13. Ma●h 15. 8. godly, as God saith, they come near unto him with their lips, but are far from him in their heart: they make piety a cloak unto impiety, & their hypocritical and sergeant devotion an excuse of their horrible dissoluteness. Act. 17. 11. ●ohn 51. 39 ●. Tim. 16. & 17 That this is the true doctrine, search the holy scriptures, as those of Berea did, and ground not yourselves upon human traditions, as the Papists do. For Christ saith The Scriptures bear Testimony of me, and the whole Scripture, saith S. Paul, is given by inspiration of God, and is profitable to teach, to convince, to correct, & to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works; albeit ●ellar. li. 4. d: verb Dei. the Papists are so impudent, as to affirm that they are insufficient & unperfect as namely that blasphemous book of Cardinal de Perrons Bishop of Eureux answered by Tilenus. Lay not the safety of your conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ib. 1. upon the credit of your own conceits, nor yet of other men's humours, how great Doctors soever they be, but ye must only ground it upon the express Scripture, for conscience not grounded upon sure knowledge is either an ignorant fantasy, or an arrogant vanity: And as our eyes are deceived by a cloud of water: so are these minds, which are covered with a cloud of opinion. Wherhfore as those who would root Tyranny out of any City, first undermine, and cast down the Tower or Castle: so whosoever thinketh to be saved, must ruinated the strength and foretresse of opinion. Ibid. And as his Majesty counseleth, beware in this case of two extremities, the one to believe with the Papists the Church his authority better than your own knowledge: the other to lean with the Anabaptists to your own conceits and dreamt revelations. You must knock, search, and ask yourselves, if you would enter, find, and have salvation: let not your Math 7 selves be deceived with the Impostures of the ignorant Priests, or preachers, be they never so learned: the only touchstone of all true doctrine, & Religion is the word of God, in the old and new Testament compared with itself, which of itself is clear, manifest, perspicuous, and easy to be understood, as the Royal Prophet saith. Psal. 19 8. 2. Pet. 1: 19 2. Cor. 4. 3. Plin. li. 9 c. 29 Albeit the Papists like unto a fish called Cuttell, jest they should be apprehended and taken in their error, trouble the clear spring of the holy Scripture, in making men believe, that it is obscure, and difficult to be understood. To cloak their superstition, and to hide their malicious and perverse ignorance, they are not content to 'cause men to believe, that God (the author of all language, & who speaketh more plainly than all the men in the world are able to do) hath revealed his will unto us in obscure terms, but hath found out also a most pernicious and detestable distinction of Spiritual and Temporal men, to terrify men from reading of the Scriptures, as not appertaining unto their calling▪ when the Apostle without exception of persons assureth us, that whosoever hath not the spirit of Christ, the same man Rom. 8. 9 Gal. 4 6. is not his. So that Prince and people, Noble and ignoble, if they be Christ's, are all spiritual, and must walk in Gal 5. 22. ●o. 19 the spirit, and perform the works of the spirit, which are l●ue, joy peace, long suffering, gentleness, goodness, faith▪ meekness, temperance▪ flying from the works of the flesh: which are adultery, fornication, uncleanness, wantonness▪ seditions, heresies, envy, murders, drunkenness, gluttony and such like; which make those that do them, not to inherit the kingdom of God. Beware therefore of reposing your salvation on the faith of your Curate, for ignorance excuseth no man: and you may read how the Prophets, the High Priests Aen. 6. the Flamines, Divinors, Soothsayers, Sibylla, ye how Apollo himself deceived men, and gave false oracles. Yet by reason I read that Harpocrates the God of silence was ever set beside Isis, and Osiris, & that Minerva Plut. in Isid. & Os●r. blinded Tiresias, for looking upon her when she was naked, to instruct us, to lay our hands upon our mouths, and to beware of an overcurious search in divine mysteries. Therefore I recommend unto you his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, majesties cautions in reading of the Scripture, That you read it with a sanctified and chaste heart admire reverently such obscure places which you understand not blaming only your own capacity, read with delight the plain places, & study carefully to understand those that are somewhat difficult. But seek not curiously to seek out more than is contained therein▪ for that were too unmannerly a presumption, to strive to be further in God's secrets, than he is willing you should be: for what he thought needful for us to know, that he hath revealed there. Delight most in reading such places of the Scripture, as may best serve for your instruction in your calling, rejecting Tit. 3. 9 foolish curiosities, upon genealogies and contentions, which are but vain and profit not. Be not deceived by the external and outward appearance of the Papists superstition, or of any other heretical sect. — Nugae, non si quid turbida Roma Pers. 1. Elevet, accedas; examenuè improbum in illâ Castiges trutinâ: Nec te quaesiveris extra. Neither believe their fair promises and offers, otherwise then the song of Sirens by antiphrasis: and as the people of Rome believed Carbon, swearing never to credit him. Their actions should rather be respected then their fair promises; there are too many examples, that should 'cause you to embrace this advise. The Devil spoke so devoutly & deceived our first parents. Gen. 4. You shall not die (said he) but shall be like unto God himself knowing good and evil: so Cain desired friendly his good brother Abel to go forth when he killed him; Read how joab spoke unto Amasa holding his chin 2. Kings. 20. judges. 16. 1. Mat●. 16. with his right hand to kiss him, and stabbed him in the side with the left. Consider how Dalila betrayed Samson▪ and how Ptolomeus the son of Ahab having feasted Simeon and his two sons, killed them all three in his own house. Come to the New Testament, and observe how Herod counterfeited that he would have worshipped Christ, when he sought to kill him. Mark how the Devil tempted Christ with fair words upon the top of the Math. 2. 22. Ibid, 4. 6. mountain; and how judas kissed Christ. Mahomet deceived by his show of devotion all Asia; and at this day such is the superstitious devotion of Talismauler in Turkey: of Mopht and cadileskers in the Mosques: of the Caliph among the Arabians, Syrians, & Egyptians: of the Cadis that never drink wine, for the like devotion. The pilgrims of Chazi moved with the like superstitious devotion pull out their own eyes, so soon as ever they have seen the Ark of that false Impostor Meche, contenting themselves with that sight, and never after to see any thing. Such is the superstition of the Papists, who like unto the Scribes and Pharisees, or white sepulchres, are fair without, & all rotten within; they offer you a golden cup full of poison. Of all sects and heresies I wish you to be most diligent Alciat. Emb. 6. and circumspect to avoid and shun Papistry, as having the greatest appearance, and resemblance of the truth: Decipimur specie recti; Likeness is the mother of error: for by this means the Wolf is taken for the shepherds Dog, the serpent for the Lamprey; Latin for fine Gold, as Tin for Silver, the Crystal for the Diamond, an● Glass for Emeralds. After this manner Zeuxis grapes deceived the Pigeons: Aeneas embraced a phantasm for Creusa, and Ixion a cloud for juno. So are the Partridges and Plovers catched by the feigned voice of the fowler: and in Virgil the resemblance of the two twins deceived their nearest friends. Many men by the like proportion of body, by the likeness of face, speech, & carriage have crept into the couches of the most chaste Lucrece's. Smerdis in Herodotus Herodat. 3. after this fashion came unto the Monarchy of the Persians' feigning himself to be Cyrus his son, unto whom he was like in name & visage: So Pompilus calling himself Antiochus his son obtained the kingdom of Val. Max. lib: 9 c. 15. Fulgo. lib. 5. 16. In. histor. Gall. Syria: Sidonian the Jew by the resemblance of his face with Alexander Herod's son, was crowned King, and afterwards discovered by the roughness of his hands. So Boduin calling himself the Earl of Flanders was created King of France, in the Reign of King Lewis the seventh. O Papists, Prothees and Chameleons of this age how long will you suffer yourselves to be led captives in superstitious ignorance, and wilful blindness? Ye Mass Priests how long will ye be Satan's Organs, & instruments of falsehood? Will ye ever remain sacrificers unto Hell? the Hecatomb of Acheron? and the holocaust prepared unto the eternal flames? Miserable creatures have pity upon your own souls: Repent in time, otherwise I denounce a tempestuous storm against you, when ye cannot recall for fair weather: when your shadows shall disperse, and fly from the face of the almighty, who will tender to every one according Math. 25. 34. to his works. Moreover you Nobles, know, that the way which Math. 7. 13. 1. Pet. 2. 2. leadeth to destruction is broad, & it was prophesied that many shall follow this damnable way, by whom the truth shall be evil spoken of. Therefore be not moved at that reason which commonly they object unto the ignorant, but resolve it as wise Socrates answered the impudent whore Thcodote; who mocked him saying that her power was greater than his, because she alured many of Socrates his scholars, but he could never allure on of her lovers. I marvel not said he, (as we may say to them) for where thou leadest them to pleasure, and filthy lust in plain and easy way; I conduct them unto virtue, by a narrow and rough path. Neither walk ye in the ordinances of your fathers, nor defile yourselves▪ with their Idols. Be no more children, wavering & carried about with every Ezec. 20. 18. Eph. 4. 14. 15. 1. Cor. 10. wind of doctrine by the deceit of men, & with craftiness whereby they lay in wait to deceive But follow the truth and in all things grow up into him, which is the head, that is Christ. For it had been better for you not to have 2. Pet. 2. 21. Math. 27. acknowledged the way of righteousness, then after you have acknowledged it, to return, as the dog doth to his own vomit and the sow to the mire. Moreover seeing the open and manifest profession of great men worketh great effects in many men's minds, as appeareth by Nicodemus of Arimathea, & Pilat's Pieri. Hie. 35 Egesippus e Romam. Arch. 1. Pet. 3. 15. own confession, and washing of his hands at Christ's arraignment, as by his letter to the Emperor Tiber▪ I wish you all to be ready to give an account of your faith unto whom it appertaineth, and not to be ashamed to profess Christ before all the world: for whosoever denieth him before men on earth: him will he deny in heaven, before his father. Not that I council you ever to be prattling and disputing in all places and companies, using your Religion, as it were an heap of Counters to lay an account withal. Nor yet that you should be deaf and dumb when you hear any thing spoken to the disgrace of your Religion, but that you should know the whole points of your belief to form your life accordingly, and be able to maintain them with as great meekness in conversation, as you should be resolved to dye a thousand times, rather than to renounce the lest of them, that serve necessarily to salvation. As touching indifferent things, my advise is that Gal. 2. 4. 1. Cor. 8. you observe both in word & deed, the Canons, Laws and customs established by his Majesty wheresoever you are, without scandal, offence, light despising, & condemning those rites which are not agreeable unto those of your own Country: but try and examine them both in the balance of reason. For this is the rule of rules, and the general law of all laws, according to the opinion of wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That a man should follow and observe the laws and customs of that Country where he is, avoiding diligently all singularity and strangeness of opinion, different from the common, approved, and received custom Non conturbabit sapiens publicos mores, nec populum in se novitate vitae convertet: you must ever submit yourselves to the Cannons of your superiors, without controversy, dispute, or altercation, not taking sometimes upon you to dispense with them, sometimes to augment them, and at other times to pair, & diminish them, according to your own fantasy. With my council you shall respect God's Ministers above all others, as his Ambassadors, neither forbear ye to reverence them in respect of some man's particular ignorance or corruption of his manners: for the Son is not infected, or the worse, that it shineth upon an unclean place. I wish you to remember, that it is an unjust thing, that any man should reap that field which is ordained for the Minister's maintenance. Whosoever doth it, is no less profane, than he that spoileth God's temple. I will have no better witness for my proof than the Lord Math. ●2. 21. himself, who commanded to give unto Caesar that which is Caesar's, and unto God that which in like manner appertaineth unto him. Also I would have you to remember, that with your best means you help the advancement and propagation of your Religion in founding Colleges or Schools for good, true, and sound doctrine, as many Ethnics did for their Paganism, and the Papists do yet imitating their Idolatry. Yea & to consider that it is not sufficient for Noble men to believe in their hearts, to pray with the spirit and tongue, and to profess God openly with their mouths, which are necessary for all men to do. But that you must protect and defend also with your hand and whole strength of body, the true Gospel against all the assaults of the enemies, to uphold it: yea as God hath given you a sword to maintain the true Religion, so would he have you to cut & root out the very lowest root of superstition and Idolatry, that they grow not amongst you. So to crown this first part of your duty towards God, with the King's conclusion, worthy to be printed in your hearts with golden Letters. Keep God sparingly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your mouth, and abundantly in your heart: be precise in effect, but sociable in show: show more by your deeds then by your words the love of virtue, and hatred of vice: and delight more to be virtuous, and godly indeed, then to be thought and called so: expecting more for your praise in heaven then here; & to apply to all your outward actions Christ's command: pray and give your alms secretly: so shall ye on the one part be inwardly garnished with true christian humility, not outwardly (with the proud Pharisee) glorying in your godliness, but saying as Christ commanded us all, when we have done all that we can. Inutiles servi sumus, and on the other part ye shall eschew outwardly before the world the suspicion of filthy Luk. 10. 17. proud hypocrisy, and deceitful dissimulation. Chapt. 2. Of a Noble man's duty towards the King. KIngs are Gods children and are named Gods after their Father by the sage Hebrews, who had great familiarity with God, to teach us, that we should honour, reverence, and obey them next unto God, whose Lieutenants they are here upon earth: and as Tully termeth them, they are the Fathers of the Country. Wherhfore God in the first precept of his second table commanded to honour them; as our Lord Jesus, to give unto Caesar that which is Caesar's. And to be brief in so clear a matter, observe the Apostles commandment in divers places, as amongst the rest in a Statute to the Romans (who at this day Rom. 13. l. 2. glorify in violating of it).) Let every soul (saith he) be subject unto the higher powers: for there is no power but of God: whosoever therefore resist the power, resist the ordinance of God, and shall receive unto themselves condemnation. What man is he then so rash and unadvised to say or maintain that you should not obey your Sovereign if he be cruel or rigorous? Where find you that God's commandments will suffer Kings to be thrown out of their thrones? THAT THE POPE HATH POWER TO TAKE FROM ONE KING HIS KINGDOM, AND Bellar. ●●ontro 3 lib. 5. c. 6. pag. 1081. printed. An ●. 1601. doctrine of all the jesuits TO GIVE IT TO ANOTHER? AND UPON HIS LEST DISPLEASURE TO GIVE IT AWAY? Yea if he refuse, to sand an Ahab or a jehu, to kill a good Prince, as if he were as cruel as Hol●fernes, Moab, and Nero were? This is the Papists doctrine: this is the Roman Religion I wish you to beware of: this is the Catholic zeal to stab good Princes in the midst of their guards as Brutus and Cassius did Caesar in the Senate house. They teach to throw our Gracious Sovereign into the Tames, as they threw Scylla into Tybre. They may pill Princes palaces as they did Otho's, & blow up a whole world with a train of gunpowder without hurt of conscience, or any fear of Paul's condemnation, which you see here pronounced. Yea alas! If any zealous Catholic Roman can perform any on of those, for expiation of his fault he shall be canonised as a Martyr ●. Henry the 3. with Clement that stabbed the French King: a day shallbe consecrated to his execrable fact, & his name marked with read letters in their bloody Calendar. Proh superi, quantum mortalia pectora caecae Ovid. melam. 6 Noctis habent! ipso sceleris molimine Tereu● Creditur esse pius, la●demque à crimine sumit. All the ancient Doctors of the Church had not Bellarmine's subtlety and wit to excogitate this sharp and powerful distinction of time, and place, to cut a King's throat, and to blow him, and all his subjects unto Heaven. All the Counsels that ever were, could not device how to cast such a wide mouthed Canon as the English Roman carrying of 36. barrels of powder. etc. The Doctors understood this place plainly & simply (as it is) to wit, that every one should obey his S. Aug. li. 3. confess. c. 8. S Cyp. con●●a Deme●r. lust. Mar. Apol. lib. Anon. Pyam. Tert. Apol. c. 30. King, be he never so wicked, ungodly, unjust, never so cruel a Tyrant or profane Atheist, as David obeyed wicked Saul, id in Imperatore scientes quod Deus voluit, (As the eloquent Tertullian saith) bonosque principes voto (debemus) expetere, quale scunque tolerare. The very Ethnics Religion was more godly in this point, than the Papists; they acknowledge and confess, that the King's Majesty, Hor. lib 3. odd. 13 Non sumit aut ponit secures. Arbitrio popularis aurae. Their Pope's first predecessor (as they say only) had not so great power, when he exhorted all men to submit themselves 1. Pet 2. 13. without exception, reservation, equivocation, or other collusion, unto all manner of ordinance (prescribed by the king) for the Lord's sake. So I wish you all Nobls to do the like, rather for the Lords sake, then for any other particular, either for hope of greater preferment, or to be more in his majesties favour, nor yet for any fear, but freely and ingenuously as becometh loyal and faithful subjects. Man's laws are no less jealous of your allegiance L●cogitationis ff. de pa●is. L. si quis c. de sacr● sanct●●. Eccle. towards your Sovereign: for they condemn to death not only all those that are attainted against the kings Majesties own sacred person, as God's law doth, but also all those who are consenting; those who know of such a detestable design, and reveal it not: yea even those, who violate their officers and Magistrates: If you have never cast your eyes or looked upon the Code or Digest, read now, legem ●uliam, & ad Corneliam, de crimine loesae Maiestatis, whereunto I remit you for brevities sake. Reason herself exhorteth you to honour and reverence our gracious King JAMES, who is an ornament & perfection of all King's past, and a pattern for all Kings to come in wisdom, Justice, & meekness. His admirable actions are a fertile field for all writers to exercise their pregnant wits, and to employ their learned hands. Th● 5. of Nov●● A●o. D●. 1605 He like another Asclepiades, reached forth his health full hand unto this Country, and redeemed it from the horrible jaws of Orcus: He restored our Country unto life, and us again unto it: He rend our mourning weeds, and wiped away our sorrowful tears, and quenched the flames of our universal fire: He delivered our throats from the traitor's knives, and set our necks at liberty from the heavy yoke and bondage of strangers: without his help great Britain had been forced to obey shamefully those, whom it used to command before. Impius haec tam culta novalia miles haberet, Barbarus has segetes. Virg. Eclog. O how much are we all bound unto your Majesty Gracious Sovereign! what praises and thanks are we obliged of duty, — o quà Sol habitabiles Illustrat oras, maxim Principum? H●r. lib. 4. Od. 14. & odd. 2. Quo nihil maius meliusuè terris Fata donavere, bonique Divi, Nec dabunt, quamvis redeant in aurum Tempor●priscum. Let us all therefore with one accord, and harp in hand Pier. Hiero. 17. sing for his Paean, who erects the Storcke, and treadeth under foot the Sea-horse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind●r. Pith. ode. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And let us pray unto God as Martial did for Traian, Dij tibi dent quicquid Princeps august mereris, Mart. li. 10. Epigram. 34. Et rata perpetuo, quae tribuere, veli●t. Chapt. 3. Of Noble men's duty towards their Country. YOU aught also to love our common Mother your Country, as I wish you to Reverence our general Father the King: for she hath bred and nourished us all, showing especial favour towards you that are Nobles, in bestowing a greater portion of her goods, then upon others, with more ample Honours. Your Nobility is best known, & most respected with her. Which made the Persians' to swear by the Sun rising never to become Grecians, Romans, jews, or Egyptians but to remain Persians'. This love caused Themistocles to drink a bowl full of bullocks blood, rather than to go against his native country, who rejected him. Excessitque fidem meritorum summa suorum. Hereby King L●onidas comforted himself and three hundred of his servants, who were killed at Thermopilas fight for the defence of his country, as appeareth by Simonides his Greek Epitaph, turned into Latin by Tully thus Dic hospes Spart●, nos te hîc vidisse iacentes, ●ic 1 Tus. Dum sanctis patriae legibus obsequimur. The three Deccis lost their lives for their country: so did Curtius, Gobrias, Zopirus, C●: Scipio. Fulvius N●ssus; & many others offered their lives willingly for the safety of their countries. It is these valiant men's examples that I wish you all to imitat, when need requireth and occasion is offered. For it is better that one perish, then Hor. 3. car. odd 2. all. Dulce & decorum est pro patriâ mori. But while I remember that devilish design, and Jesuitical intention, never to be forgotten, of those cruel Panthers, Hippocentaures, Crocodiles, and venomous 5. Na●. 160 5 vipers, who so unmercifully would have killed both our Father and Mother, King & Country at one blow, I am more astonished than Pompeius was in seeing the Sanctuary; then Alexander in looking unto Ammon's mysteries, or Apuleius in beholding the witchcrafts of Isis and Osiris. It was such a Tragaecomedie (praised be God) that the like was never de ficto, much less de facto; yea that Attellanus himself would not be able to act the lest part thereof. — bella horrida bella Aen. 6 Et Tamesim multo spumaentem sanguine cerno. Will ever our posterity believe that such an ungodly, ignorant, furious and desperate crew, would have returned us again unto the first Chaos? who can think that such a well governed & glorious Monarchy should have been changed into a deformed Anarchy? O our licentious and lose liberty would have continued longer than five days▪ as it did at the death of the Persian King! O monstrous confusion where all divine and human laws should have been destroyed, & discipline abolished, all manner of sins against God and man set abroach, no rank, no dignity kept, but the inferior made equal with his superior! — Facinus quos i●quinat, aequat. Luc. 5. Al Dicaearchus his pains reckoned by Cicero should have been nothing comparable unto the torments these horrible traitors had inflicted upon us. Cyrus his overthrow by Tomiris, nor Othryades his victory had not been equal to our destruction. There should have been more Briton's bones to hedge the Parks, than there were of the Ambrouns and Teutons bones about the Massilian vineyards. This is the Roman Religion. Tantum Religio potuit suadere malorum: Qu● peperit saepè & scelerosa atque impia facta. The Tigers may be accounted pitiful, and the Cannibals and Carthaginians may bind themselves apprentices unto the Papists in such prodigious practices: yea the very Instruments of Satan and those insolent Copronines at last should have been devoured by that polyphemus Cyclops the Pope, as Ulysses in Homer for his good wine he gave him: where they thought to have 〈◊〉 ●vid. 14. mei. ●En. 3. ruled all, he had not suffered them, more to be Protectors, than King Philip permitted the traitors of Carthage to be Portors. The Pope is Hematike, and cannot be satisfied otherways then with men's flesh & blood, like the people Odrysae, and the inhabitants of Euxenbridge. — Nullus semelore receptus Lucan. 1 Pollutas patitur sanguis man sue scere fauces. The traitors themselves mingled their blood as the Scythians, and drank it like the Catilinaries in their jesuits. Ca● CHAMBER OF MEDITATIONS, where they learn that treason, sedition, rebellion, and all horrible cruelty that can be devised, is not only lawful and permitted, but also meritorious, & worthy of great praise, & the factors are canonised like Martyrs for the Catholic cause. As the wicked jews thought all things lawful for them to do, when they offered unto the Temple, in saying Corban: S. Hier. in c. 15 〈◊〉. even so do the Papists, as one of their own Popes wrote unto Theodosius the Emperor, Cupiditatum quisque suarum Papaleo ep 25 religionem habens velut pediss●quam. O Caecas hominum mentes: o pectora caeca! 〈◊〉. Qualibus intenebris vitae, quantisque periclis Degitur hoc aeviquodcunque est. Young Nobles learn then in time by their example, to detest and abhor from your heart such pernicious principles of Religion against God and man: and ye Papists repent also in time, and make not yourselves any longer members of that head, which bringeth the body unto such torments in this life, and the soul also unto Hell, without contrition, & unfeigned repentance. M. Varro. Be not deceived because you escape Maenias Law; that you are not sown in a sack and thrown into the Tames instead of Tiber? Ignovisse putas, quià cùm tonat, ocyus il●x Pers. Sat. 2. Sulphur discutitur sacro, quàm tuque domusque? Idcirco stolidam praebet tibi vellere barbam jupiter. God hath feet, but leaden hands, albeit he be slow to wrath, yet he recompenseth his slowness with the heaviness of the pain, which he inflicteth. Therefore I conclude here with this admonition, Discite justitiam moniti & non temnere divos. Aen. 6. TO THE RIGHT WORSHIPFUL and hopeful young Gentleman Sr. john Harington son & hear To my Hon. Lord Harington. Most worthy & dear Sir, seeing the love of Tutors towards their Pupils should always continued, as the love of Parents towards their obedient children, in token of my perpetual affection, I sand this book to you. For as Cicero exhorted his Son Marcus by his books of Offices▪ albeit he was well advanced in Philosophy, and wrote his Academic Questions to Verres: so I — si parvalicet componere magnis, have chiefly intended this whole work for your instruction, who doth profit as well by good examples, as by precepts, idque Athenis, at the Prince's Court. As in my part shall ever appear some signs of that love which was between Tully and Hortensius, quorum alter ab altero semper adiutus est, et communicando, et monendo, et favendo: so I doubt not Sir but according to your virtuous disposition you will receive embrace, and welcome my admonitions and exhortations, yea and practise them, as coming from one of Your most faithful and loving Tutors. I. C. THE FOURTH BOOK OF NOBLE Institution, showing a young Noble man's duty towards his Parents and Tutor. The summary EVen as the body and soul are conjoined, so me thinks the duty of children towards their natural Parents, and of Pupils towards their Preceptors should not be separated. And as friendship cannot consist without reciprocal affection, no more is this faculty of Teaching and Learning called by the Greeks Arist. 3. de. partib animal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to be accomplished without effecting of a natural duty between the instructor, & him that is instructed. The son must be obedient and willing to learn, as his Father and Mother are careful of his institution: and the Pupil must be attentive in hearing and reading as the Tutor is diligent in teaching, otherwise they shall ●l roll Sysiphu's stone and be no more able to make him wise and learned, than Danau's daughters to fill with a siffe their pierced barrel. Yea as the wives fault in violating her wedding vow is greater and far worse than her husbands, albeit they be both bound alike by the same words, ceremonies, and solemn promises of marriage: so is the sons & scholars disobedience and negligence in not studying, more hurtful than the Parents in not instructing. Therefore adeste ●quo animo and consider how you shall perform your Dutiful obedience towards them: them how you may profit yourselves i● Hearing their instructions: and thirdly by your own Private reading; which are the three principal points of my advise in this book as they are of all young Noble men's duties towards their Parents and Preceptors. Chapt. 1. Of a young Noble man's duty towards his Parents. NAture herself mixeth so the blood of all well borne children with a dutiful respect of their parents, that I need no more to exhort you to perform this duty, than the wise Lawgiver thought it necessary to ordain a punishment against Parricides. The heathens themselves acknowledged the Law of Nature▪ in permitting full, absolute, & universal authority to all fathers to dispose at their own pleasure of their children's lives, honours, liberty and goods as Dion. Halic. lib. ●. Aul. Gel. li 2 the words of Romulu's Law witness most plainly: parentum in liber os omne ius esto▪ relegandi, v●ndendi, occidendi: excepting those only, who were not passed three years of age. Which Law was renewed by the Law of twelve tables, whereby it was permitted unto fathers to sell their sons three times, as the Persians', and ancient Gauls did according to Aristotle's, and 8. Eth. c. 20. 6. de bello. Gall Caesar's testimony. Whereby it appeareth evidently, (as also by many particular instances of sons, who submitted their necks willingly to their father's swords) that whosoever rebel, and refuse obedience unto their natural Parents, they are guilty of Leaze-maiestie against Nature herself. Nec est humano sanguine cretus▪ Illum sed genuit praedur is cautibus horrens Aen. 4. Caucasus, Hyrcanaeque admorunt ubera tigers. And albeit neither the Law of Nature, nor of man exacted this duty of us, yet God's commandment (above Exod. 20. them both) given with a blessing unto those that keep it, and a heavy curse against the transgressors thereof, should move us all to perform this duty, as it is written partly in the first Table of his Law▪ partly in the second: Philo. Judaeu● in. Decalogo. to teach us (as Philo and Hierocles observed well) that we must honour them as half Gods, as they represent the Image of God invisible, better, and more lively than all the Images which the heart, & hand of man is able to conceive, and frame. This dutiful honour is not performed by an outward behaviour of the countenance in uncovering the head, in bowing the knee, or in naming them father, and mother (which I think the most honourable style or title that children can give to their Parents) but requireth also that you reverence them in heart, & mind, acknowledging them to be the secondary causes and next authors unto God of your being, & living▪ and in that point are like unto his Almighty majesty. Therefore show not yourselves disobedient, stubborn, Deut. 21. or unwilling to their (though rude, & rigorous) commandments, more than Isaac who submitted his neck under his father's sword, without grudging or repining, or more than the Rhacabits, who willingly abstained Hierom. 35. from the drinking of wine all their life time, from building of houses to dwell in tents, from sowing of seed to obey the voice of jonadab their father. Suffer patiently, and endure willingly their imperfections, Terent Hean. 1. choler or frowardness, Iniquus sit, feras tamen, bear with their severity and rigour as Manlius Liu. 7. did: For the Tribune Pomponius having accused Manliu's father before the people of many faults; and among the rest that he used his son too roughly, making him to labour the ground, and do many other servile and base offices: Manlius without farther delay went unto the Tribunes beds side with a drawn sword in his hand to swear him that he should desist to prosecute against his father, choosing rather to suffer his father's rigour, then to see him followed and pursued in that action. Neither would I wish you only to be patient▪ in suffering your Parent's austerity; but also to support, and help them in all necessary and adversity, & weakness, as Aeneas did▪ who through flame and fire, carried ●en. 2. his old Father Anchises. As also amongst that weak sex of women kind, you read of one who nourished her father upon her breast, and so of another daughter who gave suck unto her mother, both which were condemned to starve in prison for hunger, according to the accustomed punishment of the ancients. Yea amongst the brut beasts, the Stork may be a pattern Pli. li. 10. c. 23 in this point of piety, and duty towards our Parents. For the little Storks nourish the old ones, covering them with their wings, and coupling themselves to bear them when they are unable to fly. Their love maketh them invent this devise, which is so manifest that this point of children's duty hath been expressed of the Grecians in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin recico▪ niare: Also for this cause the Hebrews call this bird Leu. 11. job. 35. chasida, which is to say thankful and charitable. Moreover I wish you particularly that you enterprise nothing of any importance without their consent, approbation, & allowance, chiefly in marriage. For a man marrieth not for himself only, and to content his own fantasy and humour; but also for his posterity, his house, for alliance, & many other things, which are to be considered beside love. And we see that private marriages done against the Parents liking, do never prospero. God's law, the law of Nature, and civil law willeth Leu. 20. 9 Deut. 5. 16. Eph. 6. 2. the same honour to be given to your Mother, that you should give to your Father, without exception, Quae long a decem tulerit fastidia menses. Begin not then your first wars upon her, but practise earnestly to deserve her blessing▪ Neither deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yourselves with many that say, They care not for their Parents curse; so they deserve it not. O invert not the order of Nature, by judging your superiors, chiefly in your own particular▪ assure yourself, the blessing, or curse of the Parents hath ever a prophetic power joined with it. But to end this duty, I wish you all young Nobles, as you hope, and expect to inherit your Father's possessions after their death, so toe honour them also when they are dead. Est honour in tumulis ●nimas placare paternas, Ovid. ● This advise is both civil, & Natural, as appeareth by the law scriptus haeres side religios: And by the custom of the ancient Egyptians in building sumptuous Diod. Sycul. and honourable tombs: as that of King Simandius, the Pyramids, which were erected by Artemesi●, and Hadrianus his tomb in Cizico, which are two of the seven miracles, saying that our dwelling houses in our ●vid. 1. de trist. life are only Inns, wherein we stay but for a time, but there we shall dwell as in our proper & natural lodging unto the last day. Ye have also in this point a notable example of Cymion ●onn to that great Miltiades, who died in prison, he sold himself and his liberty to bury his father. With what ceremonies you should perform this funeral duty, learn of Aeneas. Nampius Aeneas ingentimole sepulchrum Aen. 6. Imposuit, suaque arma viri, remumque, tubamque Monte sub aerio, qui nunc M●s●nus ab illo Dicitur, aeternumque tenet per secula nomen. Aeneas thought it not enough to put him in a coffin, or to embalm & anoint him with odoriferous spices, wax, and Honey, and to wrap him up in fine syndon as the jews, Assyrians and Scythians used to do, but would have his armour hung above him with learned epitaphs to be as many tokens of his valour, and to terrify (as I take it) all those that would stain his good name or trouble his repose in the grave. Howsoever it was, the honour which you own unto your Parents when they are dead, commandeth this ornament of their Tomb, which for this cause is thought to be from the French word Tombeau as who would say Toutbeau, it should be all fair: as likewise in Latin to be called sepulchrum ●uasi seorsùm pulchrum. You therefore that are of ability & have power to bestow honourable funerals and fair tombs upon your Parents. Et tu mulum facite▪ & tumulo superaddite ca●men. Virg. Eglog 5 Chapt. 2. Of the Pupils Duty towards his Tutor. THis duty is so straightly conjoined and unseparably connexed with that of children towards their natural parents, that it were superfluous to persuade you thereunto by discourse. The very reasons and precepts of the Heathen Qui praeceptorem sancti volue●● parentis Juven. 7. Esse loco are sufficient to move you: therefore I advise you only to Honour and obey them with a free mind, as is convenient Quint. lib. 2. ● 10. for men of your quality, and not for fear of any punishment. Your obedience must spring from a fountain of affection towards him, who will love you again. For Love (as Parmenides holdeth) is the efficient of all things. Obey him for your own weal, & honour him, that is the chief cause of your honour: consider how Theseus honoured his Tutor Connidas in sacrificing and dedicating one day to his honour before his own: as the good Emperor Antonius respected so much his preceptors that he kept their images of gold in his chapel: and so Caius reverenced much his Tutor Agrippa. When he admonisheth or reproveth you somewhat sharply, think it is for your amendment, & that he loveth you, seeing monitiones & obiurgationes verae amicitiae proprium, and they should be taken friendly. Learn of Titus Vespasianus his son, who being sent for unto India at his father's death, desired of Apollonius some precepts whereby he might govern his Empire well; and when the Philosopher answered that he would give him one of his scholars that should show him of his faults freely without all flattery or fear, as Diogenes the Cynic used to do: The young Emperor hearing this word [Cynic] I accept, said he, of your present most heartily, and will suffer him not only to bark against me, but also to bite me, when he perceiveth me to do any thing worthy of reprehension. Xerxes had ever with him his Tutor Damarathus, who admonished him likewise freely amongst the innumerable army at Hellespont. Croesus' used Solon's council, as Alexander the Great gave ear unto Calisthenes his free admonitions, & Dionise of Syracuse was never offended at Dions and Plato's reproofs. Wherefore hearken unto ●eremias exhortation, that when you have such a Tutor that freely, friendly, and faithfully will, & dare advertise you of your faults, keep and entertain him as Jerem. 1 your own heart. He will be as necessary unto you to show you of your vices without hypocrisy or dissimulation, as a fine Venice mirror shows a Lady of the spots upon her face, or any fault in her attire and apparel. Therefore Noble Pupils I council you not only to be loving and obedient unto your Tutors, but also thankful in advancing & enriching them according to your abilities, as Achilles did his preceptor Phoenix, Alexander did Aristotle, Trajan the Emperor in promoting Plutarch to be Consul of Rome, as Theodosius did Ausonius. Severus the Emperor bid his Tutor Hermocrates ask of him what he pleased, who having asked fifty talents of gold, commanded to give him more, thinking that suit too little for his recompense. What shall I allege Theodoricus King of the Goths (or any other foreign & strange Prince for an example) who advanced his preceptor Cassiodorus unto so high honours, when you have a familiar and present pattern nothing as yet inferior to the best I have named, either in honouring, loving, obeying, or advancing his Tutor, Mr. Newton as he well deserveth? Ye who have the honour to attend his Highness, can testify that it is as impossible for me to express any ways his perfection in this point of duty only, as it is difficil for you to follow his example. Whosoever showeth himself unthankful towards his Tutor in special, that hath taught how thankfulness is the ornament of all virtues, and the bond of human society, it is no marvel if hereafter he regardeth neither Religion, faith, justice, and that he tread laws & all equity under foot. Therefore that the meanest of you may shun this ugly and monstrous name of ingrate (nam dixerint maledicta cuncta, cum ingratum dixerint) which name is repugnant to nature, as appeareth by Plato in calling Aristotle Ingrat mule, I council you all to confess and acknowledge at lest in word, by whom ye have profited, as Thales conditioned with Mandraitus, to supply with affection and good will that which you are never able to perform by effect, when ye have done your best. For as the common sentence beareth, a man can never requited that, wherein he is obliged unto God, his Parents and Preceptour, as ye may easily judge by the profit of your Tutor's pains in this antithesis. Chapt. 3. How profitable learning is, and how hurtful ignorance is unto a Noble man. FAlse and fantastical opinion prevaileth so against reason now a days, that ignorance is thought an essential mark of a Noble man by many. If a young child loveth not an Hawk and a Dog while he sitteth upon his nurse's lap, it is a token, say they, he degenerates. Such is the misery & blindness of this unhappy age, that many growing in years profess nothing more than scoffing at learning & the professors thereof, in calling them all clerks or pedants. If they perceive any Noble man better disposed to learning then themselves, presently after a scorning manner they will baptise him with the name of Philosopher: have he a compass and a rule in his study, than he is an Astrologian; can he make half a sonnet, he is a rhymer. Notwithstanding learning only putteth a difference betwixt men, as reason maketh us better than the brut beasts. By learning we know Nimrods' pride & Non justice: Abraham's faith and the incredulity of the jews: Tobias godliness & Corahs' Atheism; Cyrus' meekness, and Antiochus rigour. Learning teacheth us to make a ladder with Elias and Enoch to reach unto heaven. It telleth us of an Achilles amongst the Greeks', & of an Hector amongst the Tr●ians. Alexander should have been smothered under the ruins of Asia without learning, which showeth us the sorrowful funerals of Princes & the tragical ends of those, who appeared to be fortunate in their beginning: it letteth us know of julius Caesar's honour, and Heleogabalus shame. Mars sine Pallade mors: marcor sine mart Minerva. Pallet Mars vivit, mart Minerva viget. A Councillor must be learned, and as Mutius Scavola reproached Sulpitius a Noble Roman, and Ammianus Marcellinus said unto Orphitus, it is a shame for a Noble man to be ignorant in the laws of his own country. By learning only he is able to sit in a King's Privy Council, to have a voice in the Parliament house, to undertake an embassage, or to be employed in some other honourable charge for the public, and himself, & his friends in private. Except he be conversant in the laws, how is he able to maintain his tenants in good order, to speak for his friend in any controversy, to end their quarrels and to give them a wise advise? Many think it sufficient that a warrior can keep his armour clear from rusting, & see his horse well dressed; unto whom I would assent if I knew not that great Captains have ever achieved more with their heads then with their hands, & that the most renowned warriors have ever been endued with learning as well as with valour, as is undoubtable by Cyrus, Alexander, Caesar, & all the rest. They deceive themselves to think that courage appertaineth only unto Mars, and that he only showeth how to fight, because they have never seen — galeamque hastamque minacen, Aegidáque horrificam turbata Palladis arma. Aen. 8. They have never learned that Ulysses fight deserved and obtained Achilles' armour before Ajax, and that strength without wisdom is but like a sword in a mad man's hand. The wise Romans made ever the first skirmish in their long gowns before they armed themselves against any enemy. They had rather attribute their dignity of ruling over the world unto their learning them unto their strength, unto the first beginning rather then unto the ending; which made Augustus take so great pleasure in repeating this verse. Romanos verum dominos, gentemque togatam. Aen. 1. A learned Courtier is capable of his majesties profound discourses at all times, he can court the ladies with discretion and entertain them in wise and honest conference, and is able to win all men's favour by his meek, gentle, and civil behaviour, as to be employed by his Majesty in some serious and important affairs. A Noble man will live private in the country, by reading he shall have both profit and pleasure, as Nicias, who took so great pleasure, that he knew not when he had not dined without ask his servant, & Archimedes who could not abstain to draw Geometrical figures in the oil of his annomting before dinner; and in our own days Adrianus Turnebus and Budeus, who could not abstain from their book upon their wedding day. Would you have more Noble examples of those who delighted in reading? Alexander was never without Homer or Xenophon in his hands. C●sar had commonly in his pocket a Sallust. Scipio was inlove with Eu●ins. M. A●to●ius took great pleasure in reading, as appeareth by that exclamation, o ten thousand men! remembering of that history where it is said that Xenophon the captain brought back out of the wilderness of Scythia ten thousand men. Eumenes read always Th●ci●●des, and Pyrrus caused Herodotus to be read unto him. Charles the Great was very diligent in reading the Bible, & composed great volumes, whereof the Germane brag at this day-So did Dag●b●rt and composed hymns which are sung in some Cathedral Churches in France. But to omit Ptolomeus, justinian, Aurelian, Emperors, and Alphonsus and juba, our sovereigns diligence may sufficiently in cite you all to read, & to read his own books, which are so learnedly penned, that thereby ye shall reap both profit and pleasure. Ignorance is a living man's tomb, the death of the mind, a hell unto the body, and as Cicero saith after Plato, it is the chiefest and greatest evil among men. Wherhfore the M●tileneans thought they could not punish a man more grievously then in debarring his children from learning. What is an ignorant man able to do? Or what service can he perform either for Prince or Country, or yet for himself? Not, he is not only unapt for all dignities, offices or Charges, either in time of peace of war, but will 'cause a desolation to betake his nation, and knoweth not how to behave himself either abroad or at home, as by this short induction may appear to every one. An Ignorant councillor loveth not virtue, because he knoweth it not, neither is he able to discern between good and evil, because he seethe all things confusedly without all distinct perspective. He is cruel when he should be merciful, he is severe, when meekness is required, & rash in pronouncing sentence, when he should advice with leisure. And as the wise man saith, he runneth upon his wrack without delay, like a moth & falleth into dishonour with out shame; for he knoweth not the pytr but by his own fall. An ignorant warrior cannot range his troop in order, or make of his army a trench; his company shall never be well lodged, he will think himself surest in greatest danger, & will walk in fear when he should sleep in security. His army shall want water in Summer and wood in winter: he cannot find the ford in a brook, nor go unto the bridges of great rivers, & shall fa●le in a thousand such like things, whereof the lest is sufficient to ruinated the greatest Monarch upon earth. He is not able to judge of good service, and to observe who meriteth to be recompensed. Al his skill consisteth in his eyes, which are so poor blind that he cannot see an inch before his nose. I remit to your own reading sundry examples of inconveniences, that have befallen in wars through the ignorance of natural causes, of the eclipses, of the impressions fashioned in the air, and of a superstitious fear of the celestial signs: and how by the ignorance of cosmography, chorography, and Geography, they have not been able to know their way, not to judge of the height of the wall which they have been about to scale, but have come a great deal to short. Where an ignorant Courtier in hearing his Majesty speak of any thing except dogs or hawks he is like a cipher without the significative figures, or dumb letters without the vowels; he he maketh the chamber maids laugh at his discourses, he measureth himself by the embroidery of his own hatband and gay clothes, but when he goeth through the court, no man will say this is he, whom the King sends unto Constantinople, or to confirm our ancient alliance with the French King, or to make some accord between the Electors of Germany. An ignorant Lord Living at home shall be a scourge unto his farmers, a torment to his family, a mocking stock to his neighbours, a shame for his friends, & a slander to his Parents. He shall not be a 'bove the meanest of his tenants, if he go not up unto the top of his tower, and walk upon the leads: the Clerk of his village shall laugh & mock him in his presence▪ His sons Tutor will neglect his duty in instructing his children if ever he have any, & his very serving men will contemn & misprize him in his face: And which is worst of all and most to be lamented, his gentleman Usher, will not be afraid to court his lady in his sight, & she will admire ever, and love a more gallant man than he. Therefore I council you all of whatsoever degree or age ye be to study, and think no time soon enough or to late: for as Diogenes said unto a young man, who fled into a tavern being ashamed to be seen, the farther you go, the farther are you in the tavern▪ so the longer you delay to learn the longer you remain ignorant. Chapt. 4. How you should attain to Learning. A certain Lacedaemonian seeing Xenocrates studying 2 part of the Pupils duty Rhetoric in his old age, asked wisely of him, when wilt thou be a Councillor? Or think you to be an attorney at Rhadamanthus bar, that have delayed unto your white hairs to study? Which moveth me to wish you that are young to employ the age fitting for the first rudiments of learning. Non omnibus annis▪ Conveniunt cadem. Therefore anoint your ears, as the ancient wrestlers used to do, that you may show yourselves willing and prepared to learning: and as a people of India named Strabo. 5. Panoetij use their long ears for garments, so let your attentive and patiented ears serve for the first instrument of your instruction, — da te●ues aures, anim●mque sagacem, Ne fieri negites quae dicit posse retorqui Vera repulsanti discedant pectore dicta Tutemet in culpa cum sis, ne cernere possis. Laugh upon the three sisters when you come to make love unto jupiters' thrice three daughters. You must make an offering unto Venus before ye enter into the Plat. Sympos. ● school of Athens. Love hath placed her altar at the school door and hath christened the Sciences after her own name, naming them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●socr. ad Demo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye be willing to learn ye shall attain to the knowledge of many rare & singular good things. It was good will that made Demosthenes, who naturally stammered in his speech, speak plainly: that delivered old Appius from his palsy, Bias from his slowness, and made Alexander conquer the world almost without soldiers, & have soldiers without money. We live not now under Saturnu's reign, but we must make our vows unto Ceres, holding our hand at the plough stilt & bewitch our sterile soils, as Furius H●si●d. in ●per Plin. 18. 6. Cresinus did. No man is so fortunate now a days as to become learned, as Amphiraus did, by dreaming, or as Ganymedes was admitted at the God's council table by Gyges his ring. Whosoever would eat the kernel Pla●●. must crack the nut. Dij bona solerti vendunt sperata labori. The long gown requireth a long and continual study, which the Romans understood very well in choosing it for their young Nobles weed before any other garment, cutting it a little shorter as they grew to man's stature. Nevertheless be not weary; for albeit the roots of learning be bitter, yet the fruit thereof is sweet, like unto Platoe's suppers, which pleased & tasted better on the morrow after they were eaten, than that same night. Or they are like the fountain Anio called Teveron, which at the first entry of those that bathe themselves therein appeareth very cold, but after a little space becometh so pleasant and warm, that they would dwell there: so at the beginning many detest learning, as one who had tasted of snails flesh, but after they had digested it and felt the sweetness thereof, they are alured therewith as it were with honey, or sweet new wine, that they cannot be satisfied before death call upon them. Chapt. 5. What course you should observe in Learning. AS in time past whosoever sued to serve the Noble Romans went first unto the Usher of their hall called Ser●●s Atriensis to be informed of their Lord's pedigree, to know his valiant acts and the order of his house; so I think it necessary that you speak first with the Atrienses of learning, which is the Latin & Greek Grammar (conjoining both together as Cicero Offi●. 1. counseleth his son) before ye press to have entry at Apollo's cabinet, except ye will do as the Romans who were thought to be dead, that came in at the win dow or top of their houses and not at the door. For the knowledge of these two are the chief keys to all Sciences and giveth only access to the nine Virgins. Be not deceived then with the Franciscan Friars manner of teaching, who say Non te grammaticas as opus est ediscere n●gas, ●●●ha ●rancisca●. Et tetricis languere scholis; tantum elige gnomas Priscorum è libris paucas: tria commata Tulli, Virgilij totidem versus, vel carmen Horati Dimidium, haec, omnis seu condimenta loquelae, Semper habe in promptu, sic cre s●et opinio surget Hinc decus & stupidi magna admiratio vulgi. I add for encouragement unto the Greek tongue that of the seven special and principal tongues: viz. the Assyrian, Arabic, Egyptian, Hebrew, Greek, Latin & Dalmaticke, the Greek is most easy, as shall appear unto him who will travel with Ulysses, and hear it commonly spoken in all countries, and specially in our own where we retain yet many Greek words, as a well-read R●m●in●s of a greater work. author observeth, & giveth sundry instances. The objection of the difficulty thereof was invented by the enemy of mankind and pronounced by his attorney Clement the 5. at the Council of Vienne to lock up the sweet conduits of Gods true word in the New Testament. By the knowledge thereof their malicious ignorance is discovered. Be not therefore deterred from learning so pious and sweet a language, ever used by Mercury messenger of the Gods, and which will lead you to the spring of all sciences. Let Themistocles example move you not to believe the translators in so many good histories as are written first in Greek, who having to communicate somewhat privately to the King of Persia, would not ask presence of his Majesty until the time he could deliver his embassage in Persian language, fearing that the trunchman would either add somewhat unto, or detract from his message. After ye are well grounded in Grammar my next advice is, that every Noble Scholar, — Det primos versibus annos Maeoniumque bibat faelici pectore fontem, Mox & Socratico plenus grege mittat habenas, that he pass through all the arts and sciences in order, not mounting higher than his forces permit. To insist in the commendations of Logic, Rhetoric, and the rest of the Sciences particularly, which are so known lippis & tonsoribus, I might be longer in every one, than my purpose is to be in all this volume. Wherhfore I wish you only to consider that the ancients painted man commonly with both his fists folded on his breast, to teach us that we should follow on the pursuit of learning learning and all virtuous enterprises with a never fainting resolution, Non omnes arbusta invant humilesque myrica. Virg. Ecl. 4. A man looseth his time that runneth, run he never so fiercely in the beginning, if he become weary before he come to the race's end, as many young gentle men do, who in their infancy were admired for their aptness to learning, and prompt speaking of eligant Latin, being men have not only forgotten to be congruous, (as the common word is) but which is worse, have all learning in derision; and in scorn thereof will speak the most barbarously they can imagine. Learning is circular, and the Muses stand round about Apollo, having no beginning nor ending more than a geometrical circle, so that he who would enjoy one of the disciplines must labour to be acquainted with them all. Therefore Noble Pupil His animum succinge bonis: sic flumine largo Plenus, Pierio defundes pectore verba. Chapt. 6. How necessary knowledge of the laws is for a Nobleman. Moral, Natural, and Supernatural philosophy, as all the parts of the Mathematics, are so alluring & persuasive of themselves, that I will only put in remembrane of that faculty, which hath no pleasant object except it be gain, and therefore is neglected of you almost, albeit it properly appertaineth unto you, not only by birth right, but also according to the ancient customs both of Greeks & Romans who never thought their young Princes, and Nobles worthy to have any office, until they were well seen in their own country laws. The great council of the Amphictions, Areopagus of Athens, the two Consuls, the six Aediles, the ten Tribunes, and the 18. Praetors of Rome were all Nobles, and surmounted the rest of the City as much in learning, as in extraction of blood. I omit P. Papirius, who wrote the laws of Kings and Mutius, Brutus, and Manilius, who established the Civil law, to exhort you to embrace the law of your Country chiefly, that you may discharge the duty of a true Noble, in defending the innocent, the widow and the orphan, the oppressed, & the feeble: ye must help them with your tongue before you put to your hands, you must maintain them with reason & justice, in letting the judge understand privately, that ye know their right, & how they are wronged; yea if need require to stand their attorney before his Majesty, in making him understand by the laws how the poor petitioner is abused, and that his petition is grounded upon the laws of the Realm. It is a Christian & charitable exercise to defend the oppressed. Also by skill in the laws you shall not only preserve yourself from any wrong, but also determine causes & make an agreement betwixt your neighbours and friends, rooting out the seeds of dissension, strife, hatred, & deadly fands, which is the cause of much bloodshed. Daily there happeneth accidents at every hour when ye are least ware, that require a present resolution without sending to an Advocate or an Attorney to have his council. The ignorance of this Science hath brought great Cities into desolation, only for mistaking of on word, as the saccageof Carthage by Scipio the younger showeth, because the Carthaginian Ambassador our understood not the difference between the word City, and the word Town, et quòd Respub non sit in parietibus as Pompey said unto the Senators at Caesar's persecution. There was the like fault made in the treatise of peace between the two Cantons of Barn & Friburgh, in the year 1605, where by their second article it was agreed, that the liege between them should remain as long as the wales of their town shall appear. So that you see that this study is most necessary both in public offices and private conversation, at home and abroad, aswell in time of wars as in time of peace, & as the lawyer saith, Respublicas instituere, fin es imperiorum regere, causas regum disceptare, populorum mores sanare, Principum faedera sancire, divinas humanasque leges ad hominum inter homines societatem accommodare. Chapt. 7. What books you should read privately by yourself. WHile I am about this last part of your duty, 3 part of the Pupils duty. Apollo's answer pronounced by the Oracle's mouth unto Zeno, being inquisitive of the same point, cometh into my mind, and by appearance roundeth into mine ear, that there are no better means to attain unto learning, then to frequent much with the dead, which is, as I understand to read diligently, and revolve their books. Wherhfore as ye are curious in choosing your armour and horses, & in trying your Hawcks & dogs, I council you to be as choice what books ye read; and that ye come prepared, as the Egyptians fed at the sons fabulous table, not eating but of the daintiest dishes, albeit they had a good stomach. For there are some books, which are only worthy to be tasted, others to be swallowed, & the best to be chewed, let down and digested. I cannot find a fit similitude to explain this point of reading then a man's travelling through some strange Country; he breaketh his fast or dineth in some towns passing slightly through them, in others he will lodge all night, but yet he will choose some pleasant and convenient City to learn the language in, and there have a settled stay for a time: so are some books only to be read in parts, others to be read wholly, but cursorily, and some few to be read wholly with great attention and diligence. Of these few I will give you this short catalogue, withholding and restraining my pen from the large field of general praises of History, Oratory, and Poesy, or any of the Sciences. First I commend unto your diligent reading the history of the Old and New Testament, wherein ye may profit more, both for Religion and state matters, & for the particular leading of your own life, then in all the Greek & Latin Histories, which stutter in respect of the sweet and lively eloquence of God's book and divine history. For what book in the Bible is to be exempted from this title? The 5. books of Moses, the book of judges, the 4. books of Kings, job, Hester, judith, Ruth, Tobias, and also the history of the Maccabees (which is separate from the other) I suppose none will deny but they be all historical. Also Esdras, Nehemias', Ezechiel and Daniel although they be Prophets, yet are their works compiled in form of narrations, which in the Rhetoric schools are called Enunciative, & only pertain to histories, wherein is expressed a thing done and persons named. All the other Prophets although they speak of the time future, which is out of the description of an history, yet either in rebuking the sins and enormities past, or revealing the destruction of their Country, or captivity of the people, and such like calamity and miserable estate in moving & persuading the people, they do recite some circumstance of a narration. As for the New Testament, do not the Evangelists contain the temporal life of our Saviour Christ, King of Kings, and Lord of the world? The order and disposition of the text in narration, verity in sentences, gravity and validity in council proveth the same. None will deny the Acts to be an history. The Epistles of the Apostles do contain counsels and advertisements reciting diverse places as they were an Epitome or abbreviation of history. Therefore I exhort you to be as diligent in revolving this history first as the young Princes and Nobles both men & women were in the time of St. Jerome, Basill the great, Ireneus and St. Augustine. In this labour you shall find both grace & comfort by God's holy spirit, that will ever be present, if ye invocate him as ye should do. If you would learn of the Greeks', read Thucydides, the fabulous history of Herodotus, Xenophons' commentaries, Lysias, Arrianus, but chief Plutarch amongst many others, in whom pleasure is so mixed and confounded with profit, that I esteem the reading of him as a paradise for a curious spirit to walk in at all times, and a fountain of all learning for an ignorant. In him ye shall see all men painted in one sheet of paper, all virtues in one leaf, all vices in the reading of one line, and wisdom herself in every letter. Amongst the Romans I recommend in like manner Caesar, both for the sweet flowing of the style (according to his majesties judicious judgement, whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 the learned sort subscribes) as also for the worthiness of the matter itself. For I have ever been of that opinion (saith he) that of all the Ethnic Emperors or great captains that ever were he hath farthest excelled both in practice and precepts of martial affairs. Than read Cornelius Tacitus, Suetonius, Salustius, julius Florus, Patritius, Alexander of Alexandria, with others, whose names were too tedious to recite. I would have you also to be familiar with the histories and chronicles of your own Country, ne sis peregrinus domi, before you read those of France, Italy, Spain & Germany especially; that you may know the life, Nature, manners, and estate, both of your friends and foes, which may be very profitable and pleasant unto you at all times. In Scotland we have very few of this kind, except it be Hector Boetius, and a short harmony of the Kings of Scotland, England, & France written in French by one L. Chalmers: a book albeit but little, yet very worthy to be read. I think that our predecessors could do better than say, and were more occupied in virtuous action then in contemplation & writing. But now adays I think we come short both in the one and the other, in doing or writing well, except it be his Majesty, whose example well & duly followed, is able to make us perfect in them both; his actions and gentle nature, more than human, makes him admired, as his diverse learned and eloquent volumes unimitable, wherein he Anni. 1. meriteth worthily those praises which Cor. Tacitus attributeth unto Augustus Caesar; Augusto profluens & quae Principem deceret eloquentia est. For if ye note it well, ye shall find it Princelike, flowing from a fountain of learning, & yet streaming & branching itself into nature's order, full of facility and felicity imitating none, and yet unimitable by any. Yea Athens herself was no more Attic, all things therein are so sweet & pleasant to look to. In reading of them Cato would not have complained for want of gravity, Varro for lack of weight, nor Tacitus crave greater pomp in them; nor would Graccus ask for violence, or Caesar say they lack heat, neither would Crispus be offended at the sparing of his words, nor Cicero require a greater abundance; so plenteously are all the parts of Rhetoric lodged in his writings. I particularly recommend unto your reading his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereunto I am much obliged in this. For if I durst speak my simple judgement, it exceedethas far Xenophons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in good & godly instructions, as courage doth covard lines. For albeit Xenophon hath a good beginning for the Institution of a young Prince, yet (if you will mark well) forgetting himself, when he cometh to State matters and making of wars, he maketh Cyrus to triumph only by Treason, and to be rather a coward then a valiant Prince, which is a bad lesson for any young Prince, or Noble man. As he feigneth one Araspas Xenoph. Cyr. 4. to have received some little discontent by the Assyrians and Lydians, therefore to betray them, who trusted in Cyr. 5. him as their special friend: so he calleth Gadatus a good & virtuous Prince, whom afterwards he shows to commit a horrible treason; and which is worse, he maketh Cyrus to be the plotter and first inventor of these treasons. So that by Xenophons' lessons it appeareth that it was lawful to deceive and betray those who put their trust in you, in so much that he thought his 8. books were a sufficient Institution for all Princes and Nobles. For if he had written them as a simple narration appertaining to the verity of the History, I would judge him excusable for setting down these damnable practices, but he will have them to be instructions. You shall not find the like of the lest of these faults in his majesties Instructions, which have worn Xenophon out of credit in all other Countries, where they are truly translated and read unto all Noble men's children, the fathers themselves not disdaining to keep a book of them in their own bosom; as I council you especially to do, who daily see the practice of these precepts by the Pupil, unto whom they were first taught. Here in England I have seen many good parts of an History written by diverse learned men: but I know none that is perfect. Wherefore I wish that as his Majesty hath joined the great Island into one Monarchy for time to come, so some learned man would join us faithful without any partiality in on history for ages passed after the manner of the sacred history, which draweth down the story of the ten Tribes, and of the two Tribes as Twines together. It were a work doubt. less both profitable to us and honourable to his memory that did it. Among other good English books, I recommend particularly unto your perusing the history, or rather Poem of Sr Philip sydney's Arcadia, both for the worth of the writer, and the eloquence of the English style. His discourses & poesies are so judicious, his passages so pleasant, and variety so delightsome, that I may with out reproach or offence apply Homer's elegy unto his praise; his wit is so excellent, his invention so rare, and elocution so ravishing. France hath many learned historiographers, as amongst the rest Eugerrand of Munstrellet, Philip of Commines, the Lord of Haillant, who is both learned & profitable, & pleasant in my conceit. The Commentaries of Bellay and the Inventory of john Serres newly printed and worthy to be read, both for the good & compendious compiling of the story, and also for the French eloquence wherein he floweth. For military affairs ye may read the Lord of Nove who is somewhat difficil for some men, & also the Commentaries of the L. Mouluc which are good both for a young soldier, and an old Captain. Amongst the Italians you have Guichardine, who is renowned throughout all Europe for history. For other Sciences you shall read Picolomineus, who containeth all things in his writings fitting and belonging to any Noble man whosoever; he is admirable in the doctrine of good manners, excellent in policy, necessary for the state, and proper for all society. Ye may read Tasso's book of Nobility, and Boccatius works, except his Decameron, which is full of idle, wanton, & bad inventions, & worse discourses: the Courtier of Count Baldessar Castilio is very necessary and profitable for young Gentlemen abiding in the Court: if you under stand not the original, Mr. Clerk hath translated him into very pure latin. Of new books which move to a good & virtuous life, we have but too few, and can never have too many: but of such as follow their own fancies in showing forth their wandering imaginations, we have too many, and I wish we had none at all, scribimus indocti, doctic. Good and learned men are not only otherwise employed, but also greatly discouraged: For when they set forth any notable book of Divinity, Humanity, or any of the Sciences to help & benefit us and our posterity, it is in no request, except it be to stop mustard pots, or wrap up Groasers' ware in. The reason is because every Stationer's shop, stall, & almost every post of the City giveth advertisement of a new toy, which oftentimes intercepteth the virtuous disposition of such as were willing to buy good books. Which maketh me to praise the Phaeton up on earth, and the firebrand of the whole world Caligula, causing such Aquino's, Caesio's and Volusio's to abolish and deface their writs with rods, or to fling them into the river. I have written this to show myself conformable unto the age wherein I live; yet for my part I wish that the ancient Jndian custom were renewed in this country, both for expressing of idle brains empty of all virtue and honesty, and for recompensing of the Godly and learned writers, But I pray you to forbear those vain, idle, wanton pamphlets, and lascivious love books, which inflame the concupiscence of youth: For in my opinion nothing doth more corrupt young and tender wits, than such unsavoury & unseasonnable books, as hurtful to youth, as Machavell to age. Be not alured by their fine phrases, inkhorn terms, swelling words, bombasted out with the flocks and scuming of sundry strange languages: they will tie you in the fetters of lust, and keep you in the thoughts of love; they are like an apothecary's gay box, painted without & full of poison; they have glorious outsides, and goodly titles, but within they are full of strong venom: while the mind is occupied in such toys, the common enemy of man kind, doth secretly lull the soul in security: they are like fawning curs, which never bark till they bite. Some men are so charmed with these Sirens & Circe's potions, that they spend their whole life in vain reading of them, because they see in these books, as in a looking glass, their own conditions, sucking in such fragments as fit their humours. Unto such readers Pythagoras reproach against a lewd fellow may be well applied, that it is no marvel that swine delight more in dirt then in p●re & clean water, which I council you ever to drink, & to employ your reading upon good and profitable books, making your use of them in this sort. Chapt. 8. How ye should make good use of your reading, and judge of books. Having made choice of good books, consider, when you begin to read every one of them, of what profession the author was, & whether his subject be taken out of his own profession, that is, as the learned say, if he hath written Dogmatically. For there are three manners of writing which you must observe in reading all books, Dogmaticke, Ethicke, & Elenchticke. The first sort is, when every man containeth himself within the limits of his own profession, as when a scholar writes of learning, and a soldier of wars, when a Grammarian writes of Grammar, etc. As Apelles said every skilful man must be best believed in his own profession and trade. All Aristotle's works, Hypocrates, Galens, Cicero's, Euclides Elements, and such like, are esteemed dogmatical, unto the which I may add all histories, because all Historiographers are tied to writ according to the truth, as all other writers are bound to observe the rules and principles in that Science which they teach. Wherhfore by reason all things written in this kind, are easy to be judged by the proprieties, causes, rules, and principles of the discipline, I will only advise you to observe these few things in reading of any history, which is more difficult. The author's profession, if he be a school man & meddleth only with school-learning, as humanity and Philosophy, note chief his fine style, and eloquent speech; if he be a Divine remark church government, Ecclesiastic matters, marriages, and such like things as principally appertain to Theology: if he be a Lawyer learn the controversies of the points in Law, the establishing of states, and policies: if he be a Physician, believe him best, when he speaketh of the temperature of the air, of health, of the complexion of Princes, of their hurts and sicknesses: If he be an Ambassador pry into his practics, his intelligences, and fashion of behaviour: If he be a man of war, observe chiefly the exploits whereat he was present himself, and things of warfare: If the author be a Courtier, you shall learn fashions and ceremonies. But of whatsoever vocation the author be, I council you to esteem most of such Historiographers, which have had lest passions and partiality, and the best means to discover the truth, either in being there themselves in person, or having certain intelligence from them that were present, and are men of faithful and sincere judgement, speaking without affection. Be not of too quick a belief, nor too incredulous, lest ye take copper for gold, falsehood for truth, or profit not a whit at al. For many historiographers, through ignorance, hatred, covetousness, and favour of such great Personages, as gave them pensions, have coloured their lying, & disguising, under a belief they had, that few should have been able to discern their cozenings: they have named sundry men wise, prudent, and valiant, which indeed have been most wicked, foolish, and ignorant, which ye are able to discover easily in prying narrowly into their pretexts, cloaking, and occasions. The second sort of writings respect only the circumstances of time, place, and person, like a Lesbian rule, applying all things more to a glorious show of Ethick, figurate, and allegorical words, then to any Dogmatical doctrine. Such are many books of Plato, Lucian's Dialogues, and compositions of Orators, & Poets, tending rather to pleasure then profit. Apply not your judgement in judging such kind of books by considering the whole book together; but as one who buyeth a cloak, taketh it first all a sunder, & beholdeth every part thereof by itself; so examine the principles and causes of your book a part. Because the method of judging must be according to the manner of invention: and if the principles which ye consider separately do agreed with the rules of that Art, from which they proceed, and chiefly with the final cause thereof, doubtlessly they will appear far fairer and better than if ye judged of all the book together. For as the Colossus in Rhodes was more marvelous lying low upon the ground, then when it stood up, in respect every finger thereof appeared greater than all the rest of the images: so doth the perfect observation of the principles and causes of any work breed a great contentment and pleasure unto the reader. I am so afraid of Poesy, that I dare not council you to read much thereof privately, it is so alluring, that whosoever is not ware, shall be enchanted by this minister of voluptuousness, and so enticed, that he will have none other delight, then to lie sleeping in pleasure; use it therefore only as a recreation after your serious studies, as that famous ancient writer adviseth you, fas est carmine remitti, non dico continuo & longo (id enim perfici nisi in otio non potest) sed hoc arguto & brevi, quod aptè quantaslibet occasiones curasque distinguit. Of these two is composed the third manner of Elenchticke writing, which consisteth in refuting of false doctrine and confirming the truth with Rhetorical flowers, as Aristotle wrote against his preceptor Plato, after his own and Socrates example, that wrote against the old Sophists, as julius Scaliger hath imitated them all three in writing against Cardanus. In such writings beware to take that which is Ethicke, to be Dogmatical, otherwise ye may fall into error, as many do, taking Quid pro Quo. Now for the due consideration in particular of every book, begin in reading as ye were taught in hearing, at the Compend of the whole book, which is the Epistle or preface made of purpose and dedicated unto you, to the end ye may have a general or confused notion thereof, as a man hath in his mind or table book of the way, when he goeth from London to Edinbourgh, and as he learneth the way in going and knoweth every city and town more distinctly than before, so shall you understand your author's meaning the better and more plainly. To judge aright of any man's work, consider his method, and good order, which well observed is able to turn an abject matter into fine gold as Mercury's rod did, or to give light unto the wise reader like Tyanaeus his stone called Pantaura, albeit the ignorant remains in blind darkness and obscurity. But because it is more easy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reprove then to imitate, and that the Poet's fable of Momus was never more true, then now, when there can be nothing done so perfectly but some Zoilus or other will spit out a part of his gale against it, never taking heed unto the author's intention whom they reprove and detract, I desire you that are aethaerians & should be of a more gentle nature, never to imitate Homer's Lamia, in killing with a Basilisks eye, or biting with a venomous tongue other men's labours; which vice proceedeth of a weakness in judgement and an uncharitable heart, that is not able to discern that every man doth his best, and that one man's fault is an other man's lesson, as Aristotle saith of the errors amongst the ancient Philosophers, which made the Musician to sand his Scholars to hear the harsh harmony of his neighbour: Pro captu lectorum, & habent sua fata libelli. Imitate Socrates, whose censure being required of an unlearned book, answered, that he thought those things, which he understood not, as good and worthy of commendation as those which he understood: thus do all wise learned men. And albeit learned men would reject any book, do ye not so, because they do it, but rather search curiously to know the reasons why they do so. I recommend this point chief unto your memory and observation, as guilty of mine own weakness, Nec enim Dij sumus. But especially speak never in dispraise of dead men's works: for as Planeus saith well in Pliny; nulli nisi laruae cum mortuis colluctantur. I wish you in reading, for the exercising of your own judgement and confirming your memory, ever to make some short annotation upon the margin of your book, and after you have ended the whole book, begin at your first annotation to writ the words of your author into a BOOK OF COMMON PLACES, if the author be methodical. But if his work be a rhapsody, without any coherences of the parts thereof, as Critical and law books are, copy out your observation in your reading. This did Aristotle in his 8. books of Topics, whom Cicero imitated in making a book of common places unto Trebatius the lawyer; and many learned men have followed both their examples, as Valerius Maximus. A. Gellius, Macrobius, Alexander ab Alexandro, Adrianus Turnebus in his store house of all human learning, called Adversaria, and now every man almost. Albeit this council appear somewhat painful, yet the profit thereof is able to recompense the pain a thousand fold. For hereafter when ye shall have use of these Maxims, either in state matters, Policy, or any particular affair, they are in readiness. Durum nimis est, cum sitis fauces tenet, puteum fodere. Finally as the Persians' always meditated upon every matter of importance, as in making of wars, peace or truces, in marrying their daughters or any such like thing, a day before they speak of it: so I council you to meditate well after ye have Hard, or Read any lesson. For meditation is the fountain of all good council and wisdom, the rule of all affairs, the mother of all learning, and in a word, the engenderer of all virtue. And after ye have meditated well upon that you have read, confer thereof with some better scholar than yourself, who is able to lift up your imaginations, & by an honest emulation, jealousy, glory and contention of honour will mount you above yourself. To show how profitable this concluding council is, I need neither allege the ancient Athenian, nor Roman custom of this in their Academies seeing their footsteps remain at this present in Italy which thereby surpasseth us in wisdom and policy. Wherefore for your better perfection by frequenting such men of merit, I will lead you out▪ the best way I know to converse with the world in showing you your dutiful behaviour in all honest companies wheresoever you shall come. TO THE TWO MOST VIRTUOUS, and wel-learned young Gentlemen. Mr. FRANCIS STEWART, Master of Mourray. And to Mr. JOHN STEWART Son to the DUKE of LENNOX his GRACE. NOble Sirs whom to can this part of Institution, having Virtue for chief Object, so rightly appertain, as to either of you two, who are no less virtuous, then learned? Why then will some say, should I join two so worthy Gentlemen in one so unworthy a dedication? But why rather think they, that I should separate them, who are no ways nearer united in kind, than always ever in kindness? So if I were but to name the one, surely I should intent the other: but intending this dedication to two, I could not but name both. adjoin then, I exhort you, these my mean practices unto those good grounds of virtuous speculations ye have both so happily laid, and continued in your study of Philosophy (as Cicero said in great commendation of Cato the second) non ita disputandi causâ, sed ita vivendi. In so doing you shall shine in virtue like the two Cherubims placed respective mutually on the top of the propitiatory, and shall show yourselves not mere and ordinary agents, but that ye are worthy patterns propounded unto others Imitation. To both your worships humbly devoted I C. THE FIFTH BOOK OF NOBLE Institution, containing young Noble men's Duty in their Civil conversation. The summary IT is not the disputing that Moral Virtue is in the mind of man by habit, and not by nature: nor that it is an Act, power, or a Science, as is taught in the Schools, which is able to make a man Virtuous, and civil in conversation: but it is practising that doctrine in frequenting the world, as Aristotle himself teacheth very Arist. Eth. 8. c. 6. well. Wherhfore propounding for the principal or last end of my pains, that you, for whose cause I have undertaken this labour, should be as virtuous & civil in your behaviour, as book-learned, I add unto the Theoric of your study a particular practice of good manners; without the which all that you can learn, seems to be no better than a fair and beautiful Image without life and motion. To proceed with good order in such an unbeaten path I cannot follow a better guide than the 4. Cardinal Virtues, Prudence, justice, Temperance, and Force: for in these four consisteth the whole Duty of man's life. Prudence properly is exercised in Affairs, as justice respects the Persons in giving every man his due; Temperance and Force are busied about all good or bad Accidents that can behappen a man. So that in these three, Affairs, Persons, & Accidents, the whole condition of our life and conversation is comprised; and they shall make the three principal parts of this book, after a succinct description of the effects of Virtue and of Vice in antithesi, that ye may see the difference between well and evil doing. Chap. 1. A comparison between the effects of virtue, and those of vice. Virtue which Plato describeth Plat. in ●●non. to be a perpetual harmony of our afections, by reason▪ is a pearl & a precious jewel so rare & excellent, that it can neither be sufficiently commended, nor worthily esteemed: all human things do fail and decayed: virtus clara aeternaque habetur. Virtue only remaineth for ever, an honour for youth, a crown for age, a comfort in prosperity a succour in adversane: delightful at home, not burdensome abroad. Virtue can never suffer shipwrak or be burnt into ashes no more than the Roman Syndon; yea not so much, as appeareth by Aristippus his shipwreck, & Stilpon's courage at the burning of his City Megara, by Demetrius. Virtue is so pleasant to him that hath once attained unto her, not only by a firm hope of life to come, but also in her admirable & glorious effects in this world: that the pleasure surpasseth far the pains, which any man can endure to search star her. A man endued with reason is able to suffer patiently the rack the genne, and all sorts of torments, and to comfort himself in the midst of his misery, either by his innocency, or by the displeasure of his offence, for which he feeleth himself punished, as is evident not only by Cicero's his doctrine, and Cleomenes his calling out against Theryclon, who counseled him to stab and kill himself after his overthrow by Antigonus (a sentence worthy of observation) but also by Socrates and Se●ecas his patiented suffering of death. Reason stayeth the mind to complain, as the hand stoppeth the mouth to cry. The one lifteth up a man's mind in all pureness, innocency and sincerity unto the heavens, like the true daughter of light, as Empedocles calleth her. There is truly I know not what kind of congratulation, of well doing (which rejoiceth us) in ourselves, & a generous mollitie that accompanieth a good conscience. It is no small pleasure for one to feel himself preserved from the contagion of an age so infected as ours, and to say to himself, could a man enter, and see even unto my soul, yet should he not find me guilty, either of the affliction & ruin of any body, nor culpable of envy and revenge, nor of public offence against the laws, nor tainted with innovation, trouble or sedition; nor spotted with falsifying my word. I have always lived upon my own, nor did I ever make use of any poor man's labour without reward. These testimonies of an unspotted conscience are very pleasing. PLutarke one the other part, & daily experience teacheth us, that vice is more hideous and ugly, than any man is able to conceive in mind, much less express with hand: It is an unpleasant walking mate in company every where; because it is praesumptuous & doth nothing but lie. At table it is a glutton, as in the bed it is very troublesome, and full of grief, sorrow, & sin, pricking a man's conscience, & always breaking him of his sweetest repose. Where vice is a perfect worker of iniquity it wrapeth a man into all kind of miseries, and bringeth desolation in this life, and privation of life to come, as it turned Nebuchadnezar, Daniel. 4. Metamor. 4. who was a man, yea a King into an ox, Therses in an hogg: Acteon into a stag etc. But if vice dwell in place of virtue, ye cannot see or imagine on action in a man's manners, where this tyrant reigneth not absolutely: It is impossible to keep a furious man that he break not forth into an heap of injuries & despites against his persecutor: or Cicer. 5. Tusc. Plu●. in Cl●●● a Russian to hinder himself from speaking bandily, or aflatterer from making, false and light promises: insomuch that vice forceth the mind more which it possesseth, than compulsion doth the body, yea then death itself. D●l●●r● in vita Socra●e●. The other, like the false daughter of darkness, and the devil, preacheth nothing but the flesh, lust, & the burying of soul and body into an Epicurean voluptuousness. Evil doing leaveth as it were an ulcer in the flesh, a repentance in the soul, which still scratcheth and tormenteth itself: for reason defaceth other gre●fes and sorrows, but engendereth those of repentance: it is the more irksome, because inward, as the cold, & heat of agues is more offensive than that heat or cold, which cometh outward. In a word a mind set one wickedness, may happily arm itself with security, but she shall never guerdon herself with this self joying delight and satisfaction, albeit it be never so hard lulled a sleep. Therefore I wish you to fly from it and clean to Virtue in directing your whole thoughts, words, and works, without all fear trouble, or vexation in mind, unto God's glory, & your own salvation. Chapt. 2. Of Prudence in general. ALbeit Virtue be ever but one, and always perfectly accomplished in herself; nevertheless because our imperfection is not able to attain to an absolute perfection, & that in every good action, there appeareth ever some particular virtue more eminent, than the rest: so that according to her diverse proprieties, and different inclinations of the persons, the Philosophers have divided her into four principal parts, naming them, Prudence, justice, Temperance, and Fortitude. Prudence being the Queen and Sovereign Lady above the rest of the virtues, with good reason should have the first place, seeing that without her, there is nothing pleasant, agreeable or well done. She is the salt the seasoning, the Rule and square of all our actions: She is the eye (as Bias said) that sees all things past, present, and to come, making her use wisely of all three, in keeping herself from the snares of her enemy Imprudency, which goeth about craftily to catch her, and to 'cause her to say shamefully Non putavi. O dear Prudence, how necessary art thou for our life and conversation! fools repent that they have not followed thy ways: the miserable are sorry that they obeyed not thy direction; and they who are happy attribute unto thee the virtue of their contentment. It is by thy favour O Prudence (under God) that King's reign, that Dominions are established, & Magistrates ordained, and policy authorised: It was thou that madest God give this testimony of the Kingly Prophet; I have known David the son of Ishai, to be a man according to mine own heart, in wisdom & magnanimity. Thou 1. Kings. 14. 8. & 15. 3. causedst this same David to be pleased with jonathans' kindness, and suspicious of Sauls wickedness. It was thou that placedst joseph to be a Precedent in Egypt, Saturnus in Sicily, Cadmus in Beotia, Triptolemus and Ceres in Sicily, Bacehus in the Indieses, janus in Italy, Pompilius at Rome, & Ulysses every where. By thy favour Nestor was more esteemed among the Grecians, than the furious Ajax, yea then the victorious Achilles himself. Contend then all ye young Nobles to have this Queen for your wife, and a prosperous guide in all your actions, as well public and common, as particular. She will show you how to converse abroad in the world, and to behave yourselves with your acquaintance, and familiars at home. Chapt. 3. Of common behaviour towards all sorts of men. MY first advise and general foundation of all good behaviour in conversation is that you take diligently heed not to make yourselves slaves or subject unto any certain particular humours, which is a token of self love. Whosoever is thus captive, he must needs suffer much pain. Istud est sapere, qui ubicunque opus sit, animum possis flectere. It is great wisdom for a man to accommodate himself and to frame his manners apt and meet for all honest company, and society of men: as to show himself discreet among the Rom. 12. 15. 16. wise merry with those that are merry: & to mourn with those that mourn, to yield sound reason in weighty matters, & pleasant conceits in light trifles. The best wits are most universal, & pliable to all sorts of people. It is a most rare quality in a Noble man to be common, that maketh him imitate God's goodness, as it made the Livius lib. 9 ancient Cato to be praised, who had a spirit so framed to all things alike, as if he had only been borne for that, which he went about to do. This maketh those famous captains Epaminondas, Scipio, Laelius, Agesilaus, and Cic. 2. de. ●rator A●lian. varia histor. 12. 15. the Corypha●s of Sages amongst the heathen to be no less renowned for their dancing, singing, gathering of cockles, and riding upon a staff with young children, then for their glorious victories in the wars. This is in some manner the Phyronian Ataxaxie, the Academic neutrality or Indifferency, whereof proceedeth Pythagoras his sovereign good, and Aristotle's Magnanimity to admire or wonder at no thing. Nil admirari prope res est v●a Numici, Hor. 1. epist. 6. Solaque quae possit facere & servare beatum. Is it not a strange thing to see a man that had rather imprison himself in the bonds of his own corrupt affections, then to live at liberty, and to be able to behave himself alike every where. Surely we may cry out more justly than Tiberius did, O homines ad servitutem nati! what wonder is this, that a man will have his body, his goods, and all that he hath at liberty except his spirit, which is only borne to liberty? He will use that which cometh out of all the coasts of the world for the nourishing or adorning his body, but never make his mind the better; thinking and saying with the ignorant of his own village, that all the world cannot afford the like. Hippomachus knew the good wrestlers only by their going through the street, as Lysippus carved a Lion, seeing but one foot: so many men seeing you pass by them, will conceive presently a good or bad opinion of you. Wherhfore ye must take very good heed unto your feet, and consider with what grace and countenance ye walk, that ye go not softly, tripping like a wanton maid, nor yet striding with great long paces, like those Rhodomonts and Kings in stageplays. Walk manlike with a grave civil pace, as becometh one of your birth and age. Away with all affectation, either in hanging down your head, as Alexander did, or stooping for greater comeliness, or bending your body backward. Many are so monstrous in their manner of going, that they must needs either be nodding with their head, shaking of their shoulders, playing with their hands, or capering at every step with their feet, rolling from side to side, like a Turkey Cock. As they go through the streets, ye shall not see them go forward one step, without looking down to the rose upon their shoes; or lifting up their hand to set out their band, as if it were in print; or setting up the brim of their hat, or doing some such apish toy: whereof I council you to beware, if you would not be mocked with them. Be lowly and humble unto all men, and the greater your quality is, the more honourable shall your humility be unto yourself: which advise I recommend so much the more, because I see so many of our young Nobles deceive themselves herein, thinking that we are bound to respect and honour them in all devotion and service, & that they are not tied to any reciprocal courtesy, as if it were possible that they could stand of themselves, and uphold their Imaginary and fantastical greatness without us. For my part I can neither honour nor respect such persons, that think us obliged to their favour, if they answer the humble affection of a Gentleman, or any other man of merit, with a sign of their eye, or a nod with their head. The dogs of Corinth barked ever against the proud and glorious folks, and fawned upon the humble: The Thracians contemned Lysimachus his pride, & Demetrius his unsupportable vanity. Marcus Antonius his disdaining of the Romans brought him unto such an end, & was the chief cause of his ruin. Many there be, who dissemble their disdain unto a fit occasion to pay you home again with profit, & to tender you the like with advantage. And seeing it is not comely to see a young Gentleman hold continually his neck stiff, neither turning his head this way or that way to look upon those who salute him, no more than Constantius the Emperor did, who would not once sway with his coach, I advice you to look upon those whom ye salute, modestly in the face: for those halfcaps & salutations which you make for fashion sake, turning your head to the other side, take no effect. A facile access and a gracious countenance engendereth a great favour in every man's mind towards you: and there is nothing that winneth so much with so little cost, whereas when ye study to maintain a counterfeit gravity and a grim countenance, as if ye were a Senator of Venice, than every body flieth & feareth to have any thing to do with you, more than with so many Menedemi and Demeae. Therefore study to show yourselves Mitiones with a full persuasion, Terent. Act. i 4 Facilitate nihil homini esse meltus. It is not thank worthy to have your door open to admit a man in your chamber and to keep your countenance shut to receive him: So we see Atticus before the first view between Caesar and Cicero, did seriously advise Cicero touching the composition, and ordering of his countenance and gesture. To conclude this general behaviour, me thinks it is a fit & well made garment of the mind, & should have the conditions of a garment, viz. that it be made in fashion, that it be not too curious, but shaped so, that it may set forth any good making of the mind, & hide any deformity: and above all, it aught not to be too straight by reason of exercise or motion. Chapt. 4. Of your behaviour at Court. IT is a token there is small courage in a Noble man, when he is neither known of his Majesty, nor of his Highness by name or person, which moveth me to appropriate the first Chapter of special & limited conversation unto your behaviour here, as the principal, and chiefest private company, that any man can be in. For I may more properly call it the Epitome of the general, in respect that a man may learn here within the circuit of their majesties palaces, that which many men wander through the whole world to see. Your first duty therefore in presenting yourself in either of their presence is, to bow down unto the ground Gen. 18. 2. in token of subjection and humility, as Abraham the great Patriarch did unto his three guests▪ and as that Mark. 10. man kneeled, who did meet our Lord jesus. And that the best of you should not refuse it, look to a Kings 2. King. 2. 19 own example, who rose from his throne to meet B●thsheba, 1. Sam. 25. 24. & bowed himself unto her: so did Abigal light of her Ass, and bow herself to the ground unto David. If example of Kings and other great men will not humble your heart and your knees: hearken how the ancient law jubemus commands you to do it, verse. L. 〈◊〉 profess. Nostram Clementiam adorare jubemus. And in sundry other places the law will have you adorare, that is, to honour his Majesty, with that submission which ye use ad orationem, that is, upon the knee. Reason also would teach you this submission without murmuring. For your life, lands, and goods being subject unto his power, who should think to refuse kneeling, & chief when he begs or sues for any thing at his majesties hands? Aen. 7. Pars tibi pacis erit dextram tetigisse Tyrant. Having thus kissed their majesties hands in all dutiful humility,- gratusque dares cum dulcibus oscula verbis, I will not council you to sue, to be in their favour, or to creep in to be a Courtier by flattery as Clesiphon used to do in every thing, so that when the King had a sore eye, he would put a plaster upon on of his eyes, and feigned to stumble at every bank, and to halt with K. Philipp; but with ingenuity, modest and honest behaviour, & diligent attendance. Howsoever they use you familiarly, beware of making yourselves too homely: contain yourselves within such an uniform respect, and dutiful reverence unto their sacred person, that they may not judge either by your countenance or actions, any misbehaviour or vanity; not imitating those, who are ravished and bereft of their right senses for joy that they have the Kings or Prince's ear, gazing and staring round about them, if any man perceive them to enjoy this felicity, when they should have their whole mind fixed and bend to hear their Majesties, and to bethink themselves of an wise answer. If ye see that you are in favour & credit with them, and that you have a more free access unto either of them than others, who perhaps are a good as yourselves or better, be not a whit the more proud & disdainful, but behave yourselves so discreetly, that when you find any of them in your way, you pass not by them with state, but saluting and entertaining them most curtuously, by little and little, withdraw yourselves, as if they took no notice. I wish you not only to show yourselves courteous towards your companions, but also to every honest man of good deserts. Albeit his coat be not so gay, nor revenues so great as yours; perhaps his merits are better, and his wisdom greater, and when occasion is offered, willbe more able to discharge a good piece of service to his Prince and Country: for Fortune is blind, and knoweth not upon whom she bestoweth her goods. If you have on of your nearest friends, that is a great courtier, brag not with a disdain of others: labour rather to gain all their favours and love; otherwise at the change of court (cloak your pride never so well under a feigned and crafty humility) they will reject you with contempt. Whereby remembering with myself that the Image of Fortune was made of glass, to represent unto us her fragility, and that the favour of Princes ebbeth and floweth; I desire you to behave yourselves so modestly, that neither your advancement may be envied, nor your debasing laughed at. win to yourselves the love of all men, while your favours are prosperous; and chiefly if you be raised by his Majesty, and borne of mean parentage. Remember Archidamus his answer unto Philip after his triumph at Cheron, that if he would measure his shadow, he should not find it an ●aires breadth bigger, or longer than it was before his victory. Read also Crinitus his fable between the little gourd, and the Crinitus li. 2 de honesta disciplina. c. 14. lege etiam Guicciar● de Embl. Alcia● 124. Li●iu● 35. Justin. great pine tree, together with Horace his 4. Epod. unto Maena Pompeius his freeman. Imitate the Romans according to Scipio's saying: who used, neque si vincantur animos minui, neque si vi●cant secundis rebus insolescere: Or else Philip his example, after he had wholly overcome the Athenians: Nec tamen amicis visusest exultasse (saith the Latin historiam) nec inimicis in sultasse. In prosperity and adversity they behaved themselves always alike. Which a generous and Noble courage should ever do. For to be dejected and in little favour with his Prince, should no more break a courageous and valiant heart, than those rods hurt the Noble Persians' skins, which whipped their clothes in steed of their bodies. A generous spirit will resist all encounters as constantly, as the Rocks do the waves of the great & tempestuous Ocean: Yea a virtuous mind is able to draw consolation and contentment out of all these discontents & miseries, as the Bee sucketh honey out of time, which is bitter unto our taste. I end therefore with that golden sentence of Euripides, so much used among the Latin Poets▪ as worthy to be printed in all men's breasts. Quicquid erit superanda omnis fortuna ferendo est. Aen. 5 Chapt. 5. The manner of reverence making. SAlutation is the first point of courtesy in our private conversation, which now is become so full of ceremony and vanity, that it is very difficult to give any advise herein, the world is so blinded with these compliments, false offers, & promises of service, with hyperbolical and hypocritical praises to every man's knowledge, aswell his that heareth & receiveth them, as his that presents them. It is like an agreement made between them, every one to mock and scoff at an other, and yet to say, I thank you Sir for your courtesy, when he never believeth one word of all, more than the other thinks he doth. This is the wisdom of the world to the hurt of conscience, and oftentimes to the hurt of health, and hindrance of their business. It is one of the Courtier's miseries, who are Jdolaters of Ceremony. I confess that you must conform yourselves somewhat unto the world, and that which commonly is used, but I wish ye performed it in such a generous and free manner, that every man may know ye can use all these vain compliments and ceremonies, but that ye will not be bound to do them, or make your judgement and will slaves unto such vanity: that ye omit to do them, not for ignorance or disdain of others; but that ye accounted no more of such vanity than ye should do; that ye are able to lend yourselves sonetime unto the world, but never to give yourselves wholly to it. If my advise could serve any thing at all to amend such abuses, and those apish toys of bowing down to every man's shoe, with I kiss your hands Sir, and I am your most humble servant, I would retain either our good old Scottish shaking of the two right hands together at meeting with an uncovered head; as we learned first of the ancient Troyans' Aeneas, and his company, as we may read in many places of Virgil. Accepitque manu, dextramque amplexus inhaesit. Aen 8. Or else if the French fashion please you better, I wish that ye kept the old manner also (for we have too many Caesar in morib Gallorum 6. new French toys) which was thus: adorando totum corpus circumagebant, dextram ad osculum referebant, genu te●us manu demissâ. The uncovering of the head which is common to them both & first to be observed, signifieth that we will obey his commandments, and yield him all authority over us, we honour him so much. The bowing of the knee declareth that we submit ourselves unto him, & that we will not remain equal, but will humble, and make ourselves inferior: for which cause we kiss our hand, and put it unto his knee, as unto the place of honour, whereupon we place the affection of our reverence, & also to stay him, as it were, through courtesy, not to bow himself unto us. But when we join hands together, it is a token of friendship, as appeareth by Caius Popilio, who refused Antiochus hand, and many other Val. Max. 6. 4. Cor. Taci.. Ann. 2. justin. ●1 Caesar. 2. & 7. de bello Gal●ic● Aen. 3. such examples. When the superior presents his hand unto the inferior, he giveth him an assurance of his good will, and a token of his favour, as Virgil testifieth, — dextram, haud multa moratus Dat ●uveni, atque animum presenti pignore firmat. And the inferior receiving the superiors hand, & offering him his own, would say thus much unto him, by this little part of my body I make you master of the whole; as Lawyers in giving an handful of ground put a man in possession of the whole peace. It is also a sign of children's affection towards their father, when they give their hands. — dextrae se parnus julus Implicuit, sequiturque patrem non passibus aequis. Aen. 2. For my part I think that an handful of our old friendship, is worth a whole armeful now, as we use to embrace in our common salutations: whereof I can tender no other reason, but custom. Howsoever it be I wish you to observe one of these three manners of salutation; yet with diversity, according to the dignity of the person: for if you omit them all, it is an evident token of little good will towards your friend or acquaintance, and in place of amity, enmity will take possession. Chapt. 6. Unto whom you should give place of Duty. OVid in marrying Reverence with Honour, in these Fast. 5. few verses, Donec Honour, placidoque decens Reverentia vultu, etc. teacheth us, that the one can never be without the other, no more than a woman can be a wife without her husband: and that ye should honour those unto whom ye do Reverence, and by consequence ye shall be honoured yourselves. For honour is like a man looking in a glass, or a shadow, that flieth from him that followeth it, and followeth him that flieth from it: so that it is not in his hand who is honoured, but in the hearts and opinion of other men, who either have seen his merits, or heard of his renown, and good reputation, albeit they be distant many thousand miles from him. He therefore that would be honoured, let him honour others, as Caesar, who to maintain his own Image, erected and conserved very curiously that of Pompeius, whom he hated mortally (as all men know.) On the other side, I wish you who are honoured, to refuse it modestly, and to refer it back again unto the honourer: which shall increase your honour the more. Vterque pari cupiditate diverso itinere ad gloriam contendet; P lin. sec●●d●● alter dum expellet debitos honores, alter 〈◊〉 ●fferet. Lest ye should pretend some excuse hereafter, by reason of ignorance in these ceremonies; I desire you to consider well the most honourable places, & unto what persons ye are bound of duty to give them: Who may rightly challenge them to your dishonour, as ye dishonour yourselves always, when ye take place above your betters. I think the first place in all companies the most honourable, according to Caesar's wish, that desired rather to be first of a Village, than second at Rome. My reason is, that another man's precedency is troublesome unto us, when we stand, & hindereth our sight, as when we sit we would have elbow room. But what needeth reason, when the holy Scriptures verify, that the first Math 20. Mark 9 Luk. 20. 11. place is most honourable, in condemning a too great desire thereof, among the Apostles themselves? Yet I am not so forgetful, but that in Scotland we esteem the midst the most honourable place, after the old custom of the Medes, when there standeth three or more together; and thereof may be alleged some reason. Because he who is in the midst, heareth the company best, & is best heard of them when he speaketh: and I think it may be accounted also the most honourable place when we sit at table, if we will believe Virgil, who discharging the duty of a Master of Ceremonies, placed Dido in the midst of the table, in that feast which she made unto the Troyans'. — aulaeis ●am se Regina superbis Aen. 1. Aurea composuit spondâ mediamque locavit. But to know the first and most honourable place in walking in a chamber or hall, I think the nearest place to the fire in winter, and the air in summer is the first so that the door be before his face, whom you would honour. For the person honoured, should see before he be seen, lest he be taken unawares as Maeris was. Quem lupi videre priores. Virgi●. Eclog. 9 And as in saluting, or meeting with a friend, his right hand lieth to your left: so in a house that place which is at your left hand in your entrance, and so consequently going through the whole house, is to be accounted the most honourable place; as we see the like in a coat of arms, or in the leaf of a book, the heaven, and all other things; their right side is ever towards our left hand. In like manner in going or standing in the street, the wall is thought the most honourable place, (if the street be not rigged) as drawing nearest to the principle of honour, which are the houses. But if there be two in company, always give the right hand unto him, whom ye would honour, as submitting yourselves. Now as for those persons unto whom, (as I said) ye must of duty give these places of honour, know that a private person is bound to honour those who are public, and in office, both by God's law and man's law. Sunt enim vindices iniquitatis. After this consideration the father should give place unto the son as Pha●orinus the philosopher saith, and the express A. Gell. ff. ad S. Tr●bel. 13. 14. law commandeth: nam quod ad ●us publicum pertinet, non inspicitur▪ patria potestas. The son should go before his father, and if he do not, thinking to show himself modest, he wrongeth the public, whose authority and person he representeth. Whosoever would be confirmed by example, let him read how Fabius Maximus his son (who doubtless was well acquainted withal the points of honour) caused his father to alight of his horse: & consider the old man's ioieful words, for his son so doing. And Jwish him to read that royal act of the worthy State's man Don. john King of Arragon, father unto Don▪ Ferdinando King of Castille: who meeting together at an assembly in Victoriâ, would not suffer his son to kiss his hand, nor yet to give him the upper hand at their going through the City; and as he perceived his son melancholy for the matter, Son (said he) you who are the chief and Lord of Castille, whereof we are descended, should accept of us that honour, reverence, and service, which appertaineth unto you: in respect that our duty towards you, as our King and superior, is far above that, of the son unto the father. Whereby we may gather, that not only a private person, should give place unto the public, but also, that antiquity is to be observed in precedency; for he gave place not only unto his sons superiority, but also unto the antiquity of his crown, they being both Kings: so that you see that Noble men of the most ancient house, yet younger of years should go before those of later standing, albeit the persons themselves be elder of age, otherwise allthings would grow in to a confusion, & disorder; every man thinketh himself as worthy of the first place, as another. I see no reason, why one whose predecessors have maintained their Nobility, with virtue and honour, & have passed through so many encumbrances of fire, sword, wars, and the changes of Fortune, yea that have stood stoutly and fought against Time (which consumeth and devoureth all things) keeping ever his ensign in his hand, should not have precedency and place of honour before him that is but a young soldier, and hath not almost been at one skirmish. Nature sometime forceth and employeth her whole strength in the bringing forth of a rare spirit, who shall have no brothers or sons like unto himself. She had lead her rest all at that time: or else a man might have performed some on generous and valiant act, whereby he may merit to be made Noble, & all his life time after do nothing worthy of his▪ Nobility. As for example Manlius Capitolinus Linius lib. 6. saved the Capitol, and did a most excellent act, in delivering Rome from the French fury, but there was all his virtue, as was evident by his fall from the place of his honour. Vinite falices▪ quibus est fortuna peracta jam sua; nos alia ex alijs in fat● vocamur. Aen. 3 Nevertheless I would council you that have the prerogative by right, that you refuse it ever with modesty. For it is a great wrong to use always the rigour, and extremity of your right, according to the common sentence in Law schools, s 〈…〉 ius s●mma iniuria: so that you turn your right into a wrong, if ye accept it always, and that prerogative which ye had before, by antiquity of race, by vain glory contrary to all honour is changed into an injury: which oftentimes cannot be satisfied, but by the law of arms. My last advise in this point is, that ye honour strangers, and those whom ye invite, or that come to visit you in your houses, if their quality be not too far inferior to yours: I need no other law or reason to establish this council, than his majesties most wise & skilful example, which may stand for an infallible rule unto your posterity in the duty of ceremonies. He most honourably (as ye did all hear or see) entertained the King of Denmark, always giving him the upper hand, as in that glorious going through the City of London the last of july. 1606. Chapt. 7. How a Noble man should speak. Hitherto I have showed you all the parts & members of courtesy, but as a dead man, or as a bore Anatomy, consisting of bones and sinews; and therefore now we must put a spirit and life into them, to move all those parts in comely order, which is speech. Without this all your courtesies and reverences, are but shadows and pictures. Speech is the image of the mind, and messenger of the heart, whereby all that is within a man shows itself. Therefore Socrates said unto the child, Loquere ut te videam▪ speak that I may know thee. As we judge of metals by the sound: so do we best discern of a man by his speech▪ — sonat vitium percussa malignè Respondet viridi non cocta fidelia lim●. Pers. 3. Of all the parts of the body, which appear unto us outwardly, the Tongue is nearest to the heart by the roots, so speech followeth next unto the thought: for of the abundance of the heart the mouth speaketh. When you have saluted your friend, I mean not that ye should stand still dumb, admiring his or your own brave clothes, as the Peacock doth his fair feathers, or to beat your boots with a rod, bite your nails, chew a tooth-picker, and talk only of your horses, hounds, of your losses at dices or cards or any such common place. But I would have you to speak, yet little, and well. I desire you to speak little, because, as ye shut your eyes, when ye would hit the mark, to gather & collect together your visual spirits that are dispersed abroad otherways: so doth our mind scatter itself in many words, and by silence becomes more prudent. For this cause Nature hath doubled the organs of the four other senses, and given us but one tongue, and that enclosed within the teeth and lips, between the brain & the heart, serving as their trunchman, having above it the instruments of all the rest of the senses; to the end it put forth nothing before it take counsel of the said senses; and of the understanding & reason, placed within the brain. Therefore Homer had good reason to esteem Menelaus, Nestor and Ulysses: who were slow to speak, to be the wisest among all the Grecians, as he accounted Thersites their fool for his babbling. Your quality being above the common, I wish that your speech were also not popular; and with foolish affectation and verbal pride, not full of trivial words, but plain and perspicuous, as flowing from a natural fountain of eloquence; not Pedantike or full of ink●horne terms: but soldier-like as Sueton saith Caesar's was. Suet. Tranq. in vita Julii. For the armour that glister for brightness, besides that they hurt as well as the rusty, they dazzle the sight also: so an eloquent speech is understood as well as the common talk of the village, and pierceth and persuadeth the heart of the hearer beside. — Veluti magno in populo cum saepe coorta est Seditio, saevitque animis ignobile unlgus: Aen. 1. jamque faces & saxa volant: furor arma ministrat. Tum pietate gravem, ac merit is si fortè virum quem Conspexere, silent: arrectisque auribus astant. Ille regit dict is animos, & pectora mulcet. Wherhfore if Nature have denied you a tunable accent, study to amend it by art the best ye may: & to put a distinction between your discourses and a Scythians, a Barbarians, or a Goths. For it is a pity when a Noble man is better distinguished from a Clown by his golden laces, then by his good language. Speak not all alone, nor interrupt not others in their speech: but hear patiently awaiting your turn. For a man of understanding is cold in spirit, and there is Prou. 29. 20. more hope of a fool (as the wise man saith) then of a man hasty in his words. Forasmuch as Speech is only an instrument, whereby we communicate our wills & thoughts unto others, I desire that it be always true. For as Democritus said, speech is but a shadow of the effect, as if he would have said, that it aught simply to follow the plain meaning. And the Divines upon the 32. Psalm and other places show that the Analogy of this word speak in the Hebrew phrase importeth a signification both of speaking and thinking; to declare that we aught not to speak otherways then we think. He that doth it betrayeth human society, and gaineth for himself never to be believed: which the Indians perceiving very well, never suffered that man whom they found once to lie, bear any office amongst them: neither are they worthy to rule in any commonwealth: seeing when a man lieth he looseth the form and shape of a man, & becometh a brut beast, as appeareth by the image of Pan painted by the Poets. Who would not marvel with me to read of those B●hemius hist men in a South I'll, who had cloaven tongues naturally, whereby as with two diverse tongues they expressed two diverse conceptions, & would entertain in speech two men at one time, the one with the right side of the tongue, and the other with the left: yea answering to the one man's questions, and demanding of the other, as if the two tongues, had been in two diverse mouths. But are not many men in this Isle worse, and more miraculous, that with one tongue will speak two contrary things? With the upper side of the tongue they will speak truth, with the lower, lies: with the one part they will profess friendship in prosperity: with the other hatred in adversity: with the on they flatter, with the other they calumniate. I would have you assured and not amazed in your speech, always respecting the persons with a comely & modest reverence, unto whom you speak. If it be unto the King or the Prince, than you must double your respect, and have a little courage, and a firm resolved judgement not to waver in your answers. Call them all ways by the honourable title of Majesty or Highness, as ye may read that Abigal called David Lord at every 1. Sam. 25. 24 word: yea fourteen times together in that small speech she had with him. If an ancient grave man speak unto you, or on that is better than yourself, hearken unto his words with respect, rather like a Scholar to learn, then to a companion, whom ye may contradict. But if you speak unto your companion, it is no great fault if ye be more familiar, and free in your talk, always abstaining from mocking and scoffing one at another; which fitteth a fool, rather than any well nurtured Noble man. Apply ever your words to the capacity of them you speak unto: for I think he playeth but the pars of a self conceited fool that showeth himself eloquent to them that understand him not. Sometime a man must seem ignorantt, hat he may be accounted wise. Men of quality should never disbase themselves to talk of things done in the City in the market place, Theoph. Charce as you may read in Theophrastes, nor speak of trifles and what they have observed at a play: all these are tokens animi otio abundantis et abutentis. Be well experienced in things you would speak of: for to talk of wars as Phormio did in Hanibals presence, or being but a soldier to sound the depth of Sciences, is always ridiculous. Quite not the honour of a brave Captain to attain unto the name of a bad Poet as Dionysius did: nor yet being a good physician seek Plut. in discri. adula● & amies Aelian. varit hist. 14 not Periander's praise with Archidamus, otherwise you will not be more spared and free from boys mocks, than Megabisus was in Zeuxes shop. Navita de ventis, de ●●uris narret ●rator. Proper. l. 2. Enumeret miles vulnera, pastor ones. And so I change words with silence Chapt. 8 In what things he should keep silence. ANacharsis the Philosopher considering that a man may utter that which is unspoken, but cannot call back that which is uttered, ever when he slept held his right hand upon his mouth, and his left hand upon his privy parts, thinking that the tongue had need of a stronger stay, and a surer watch than Nature. Wherefore I think that Pythagoras had good reason to teach his scholars, first how to be silent as Lycurgus commanded the Lacedamonians to make silence the first lesson for their children. And Epaminondas is Pind. Is●h. 1. worthily praised of Pindarus for holding his peace as Zeno did in Athens, and Damarathus at a great feast. But if you would know how profitable a thing silence is, and how hurtful prattling hath, and ever shall be, read Plutarch his book of Babbling, his Treatise of Isis & O. siris, his 8. symposiac, prob. 7. Gell. his 11. book chap. 10 Plin. 3. chap. 5. & 28. together with the 6. chapped. of Salomons Proverbs, which I leave to your own diligent consideration, to show you in what matters chief you should be silent. And to begin with Gods own commandment Thou shalt not take the name of the Lord thy God in vain. as commonly Courtiers do tearing & tormenting his body more grievously in their daily communication than the jews did in his passion. They think their speech savoureth not except it be (as it were) seasoned with horrible oaths, as by the holy blood of Christ his wounds, his body, which for our redemption painfully suffered, his glorious Heart as it were numbles chopped in pieces, and which astonisheth me to writ, by God's Soul, which is incomprehensible & not to be named of any creature without great reverence. These and such like oaths are their Guns wherewith they thunder out threatening, and terrible menaces, when they are in their fury at dice, cards or at any other such damnable games. It was not without a mystery that the rich man's torments are inflicted upon his Luc. 16. Metamor 6 tongue: neither is their any marvel that Progne's tongue was cut out, and Nicanor's divided in little croomes amongst the birds, and that Senacherib was cruelly put 2. Kings. 19 Herod. 2. Eph. 4. 29. 1. Cor. ●5. 33. to death by his own children. Let no corrupted speech proceed out of your mouth nor bawdy talk: Evil words corrupt good manners. Take heed that you speak not of the state, nor of Statesmen but well to the purpose, reserving ever more within your breast than you carry upon the the tip of your tongue. For the contempt of the Magistrate is the Judg. 8. note of a reprobate. Blaze never any man's secret, nor speak of that which discretion commandeth you to conceal, albeit it was not commended to your silence. And speak never but honourably of those that are dead or absent, albeit many viperous tongues do, like those mastiff cur dogs, that are very keen in tearing a dead boars skin about the gates, which they durst not look upon when it was alive. Their own deserved commendations are so few, that they dare not attribute none to any other, but think themselves disgraced when any is praised. Neither shall you make any report of that which you hear spoken in any man's absence: for the reporter is ever blamed when there chanceth any hurt, and often hated by him, whom he thought to have pleasured by his report; in so much no man desireth to hear that which grieveth him, under whatsoever shadow or appearance of friendship. Yet if any word of offence be spoken of purpose, to the end you should advertise your friend thereof, I advice you to reply presently for him in his absence, & to defend his quarrel, rather than ye should be a Relator. The best is never to speak of them that are absent; for sometimes you may praise men without just desert, or dispraise them, not knowing what they are. As for yourself and your own actions I counsel you never to speak of them, in showing what dangers, hazards, and fortunes you have escaped, or what valiant acts you have performed: for other men perhaps, delight not so much to hear of them, as you do to talk of Cic. 1. office them. Deform est de seip so praedicare, falsa praesertim, & cum irrisione audientium imitari militem gloriosum. Persius' Sa●. 5. Dicenda tacendaque calls. Chapt. 9 With what company you should converse. Company changeth men's manners, as the fish Lively Plin. 29. 27 Rondelet. 17. 7. Polypus doth her colours, according to the nearest object thereunto. Wherefore me thinks that Charondas punished justly those for wicked men; whom he found in bad company. He that toucheth pitch Eccle. 13. 1. (saith jesus of Syrach) shallbe defiled therewith, and he that keepeth company with the wicked shall hardly escape without blemish, either in life or credit. Therefore it was not lawful for the Israëlits to associate themselves with the Canaanites. And Abraham was commanded Exod. 23. 33. to departed out of Caldea, Lot and his daughters from Sodom, Gen. 12. Gen. 19 16. and the congregation of God from the tents of Corah, Dathan and Abiram. Be ware then of vicious persons, as pestilemcious creatures: for vices are plagues whereby vicious persons are infected. To converse with inferiors, as your conversation breedeth contempt, so it argueth a base mind, as though your conceits were no better than such persons deserve to be acquainted withal, except they be endued with some excellent or rare quality. Of all men, especially beware of flatterers, as most dangerous and pernicious to young Noble spirits: for as worms do breed soon in soft and sweet wood, so are the most heroical minds soon abused by these Sycophants & clawbacks. What marvel is it, since they are more crafty to change themselves into what they please, than the Egyptian Sophister ever was? They have divers manners of baits, so that whosoever can escape their hooks, I hold them to be wiser, than Plutarch's Sea-mule is crafty. I would to God you could all Plut. in Indus Anim. turn your backs against them, as it striketh first the bait with the tail: Than no Guatho flattering so often with his soothing tongue, no Thraso bragging so commonly with his brazen face, nor Davus dissembling so continually with his double heart, could lead you away to your perdition. You would contemn those Curculions' as execrable and odious; these pestilent Parasites and Platter-friends, should starve for hunger. Consider how dangerous company they be, by Dionysius example, whom they thrust out of a royal throne to sit in a base School. Consider how Democlides & Stratocles wracked Demetrius: how Tarentinus Procudes made Flaminius triumph over K. Philip: how Andromachus the flatterer betrayed M. Crassus, & his great army unto the Parthians. Who doubteth but that it was M. Antonius his flattery in styling Caesar, King, at the sacrifice of Pan, that gave the first occasion unto Brutus to attempt his death? A thousand such like examples, which your own observation may afford, should terrify you from flatterers, who differ thus from a true friend. Chapt. 10. To know a friend from a flatterer. WHen neither the Philosophers profound wisdom Plutarch. Pla●s. Cicero. could discover, nor the Poets subtle inventions find out, or the Orator's eloquence express a flatterers feigned, false, and deceitful counterfeiting of a friend, I may be condemned of presumption, as I am enforced to cry out with Plautus his Chrysalus: Insanum magnum molior negotium, Vereorque possim recte ut emolier. Pla●t. in Bach Their craft, and cunning now a days is so subtle, and ingenious: their vizards & painted colours are so lively, that it is almost impossible to discern them before we be deceived. Your flatterer by his countenance, his behaviour, his actions, & words will easily persuade you, that he is your special and dear friend: he can accommodate, and apply himself wholly to your fantasy, and affection thee will perform unto you many good and acceptable duties, in endeavouring himself by all appearance to pleasure you, as any good friend can do for another▪ But here are the differences and disagreeing of his affection from a true friend his. Your friend that loveth you with a true and faithful affection beareth that same mind towards you in your adversity, that he did in your prosperity: He is the same man in your sickness, which he was in your good health and always remaineth constant. A friend followeth you not for any respect of lucre or gain. A friend is like an egg hiding the best in the bottom plus habet in recess, quam in front g●rit. Your friend when he is private or in company alone with you or with others is ever without ceremonies &, goeth roundly and squarlie to work, not regarding whether he have the first or the second room. He careth not so much how to please you, as how to profit you, referring all his actions & intentions to your good. Your friend will ever exhort you to that which is reasonable, honest, and godly. As the tuner of a Lut will slack some strings, & strain others to make a sweet harmony, so will your unfeigned friend, praising you in well-doing, not sparing to reprove you in evil doing: where he seethe an Impostume in your manners, and conversation, he will pierce it, and employ his whole skill to cure up the wound, which is the essential part of atrue friend, whose bitings are more tolerable & better than the sweet kisses of a flatterer. A friend is such in his heart as he appeareth in action, without all dissimulation or deceit, loving nothing but honest, faithful, plain, & simple dealing. The flatterer will honour, & respect you so long as he seethe your fortune in credit, but when as he perceiveth but the lest turning of her wheel, he stayeth no longer, than the swallow doth winter, where she had her nest in summer. He is gone (as we usually speak) as quickly as a mouse from an empty house. The flatterer is altogether for his own private commodity and profit. The flatterer is in shadow & show, & thinketh that he hath lost his labour, if he meant ever to pleasure you except you know it. Where the flatterer shall always give you the first place and shall praise you, studying only how to please your humour without all respect of your profit. Non imitatur amicitiam sed praeterit. In company he willbe jealous if you entertain any other than himself, and ever you shall have him tattling, something or other in your ear. The flatterer shall soothe you up in your vain passion and pleasure, and shall both council & lead you to all kind of excess and villainy. An impudent flatterer will take upon him sometime to perform this duty, properly appertaining to a true friend he will busy himself to heal the soar, but only by touching it with the end of his finger, which will canker it, rather than do it any help▪ He will stumble at a straw (as we say) & leap over a block, he will tell you of trifles, and small faults, but will dissemble in great offences. Where your flatterer under the appearance of a modest, grave, and holy countenance, and under the skin of a gentle lamb, shallbe full of fraud and falsehood like the fox. Ill● nomina mill, mill n●cendi arts. Wherefore I will only wish you to imitate the Thessalians, who having won Melia caused a City named Adulation to be destroyed, hating the very name. Chapt. 11. How you should love one friend particularly above the rest. FOr your farther, and greater comfort in this vale of misery, I think it not sufficient that you can discern a friend from a flatterer, but also I wish you to elect from amongst the general number of your good friends one especially, unto whom you may discover and disburden the most inward griefs of your mind in time of sorrow: as that you may communicate your pleasure with him in time of joy, as Alexander did to Ephestion. I would have you to be friends, non ad aras tantúm, as Pericle, was with his familiar, but universally without all exception, as C. Blosius was unto Val. Max. li. 4. Tiberius Grac●hus. I wish that ye were so mixed and your minds (as it were) so melted together, that life, lands, goods, honours, and advancements were common unto both, as they were to Damon and Pyth●as: that ye Ibid. might be two bodies moving, and living by one mind only. As it is hard to encounter with such a man, (what said I encounter?) nay very hard to find out such a one after a diligent and curious search; so is it impossible for me to make you conceive what consolation you shall enjoy by his society: there is no other Phoenix in my conceit. Herein Epicharmus his council is to be followed, that you shake not hands with every friend in this manner: it is yourself you are seeking, and it is yourself, whom you must give away, & receive. Consider in him, that he be of a peaceable nature, a staid, honest, discreet, and a free hearted man, before you offer to join friendship with him: observe also that he be not subject to choler, or passions, inconstant, suspicious, a great prattler, or a sad minded man. But chiefly be sure that be a sympathy between your complexions: for where there reigneth an antipathy of manners, the rest is no more able to knit your hearts together, then water is sufficient to 'cause lime to stick together without sand. O how much am I bound to God's bounty amongst all the rest of his benefits towards me, in sending me such a friend! (as I wish every on of you to have.) In the A●n. 5 very first day of our meeting. — Quem— Semper honoratum (si● Dij voluistis) habeb●, I found my mind so changed and removed into the place of his, which before that time was in me. Hitherto I could never excogitate any reason why I should love him, but Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that he is another myself. Pers 5. Non equidem hoc d●bites amborum foedere certo Consentire dies, & ab uno sidere duci. It is Gods gracious favour in giving me such a friend, in whom I dare better trust, and unto whom I dare discover the most secret thoughts of my mind with greater confidence than I am able to keep them myself. I must confess ingenuously that as he exceedeth me in all virtue and learning, (which the valiant and wise Lord of Deg●iers knew very well, at our returning from Dauphinè in detaining him against his will) so doth he surpass me in love and affection. Since that day of our parting, my pleasures have augmented my griefs: Nec fas esse vllâme voluptate frui Decrevi, tantisper dum ille abest meus particeps. Terent. Hean. Act. 1. For we are half in things, and ever shall be Dear B. Wallace! decet, et certé vivam tibi semper amicus. Nec tibi qui moritur desinet esse tuus. Ipse ego quicquid ero cineres interque favillas, Tunc quoque non potero non memor esse tui. Chapt. 12. Of justice in general. 2 part of duty in con 〈…〉sation. Xenoph. Cy. 1 CYrus his judgement of the two coats should teach you all to practise justice at the Schools, that after, when your authority groweth greater, you may give every man his own, which is the office of this second virtue. If you learn it in your youth, your tenants shall have the greater hope to live peaceably under you, and that your equity will not commit them unto the mercy of merciless and unconscionable stewards: that ye will look upon them with the eye of a pastor and not of a butcher: that your authority shallbe their defence and not their burden: also that you will not maintain your servants or kindred to oppress them. Remember that Astraas head is hid above the clouds, and not seen with her body, to show you that justice contemplateth God only without respect of persons. Chap. 13. How a Nobleman should keep his promise. THe most disloyal, traitorous, and unfaithful men in the world, cannot deny but that faith is the band of all human society, and the foundation of all justice, and that above all things it should be most religiously kept. N●hil august●us Fide, qua just itiae fundamentum est, nec ulla res vehementiús Rempublicam continet, & vitam. The authority, puissance, and safety of all Princes dependeth upon faith, & promise' keeping. Keep therefore your faith precisely, as the only badge, and mark of your honour: for the greater men you are, the more are you bound to perform it, in respect your liberty is the greater in making of it, Wherhfore we say that the simple word of a Prince is as good as a subjects oath. Many will promise' that which they are not able, nor yet willing to perform, upon hope that something shall hap in the mean time of their delay to excuse them, or else, when the matter cometh to the push, will think to escape by some buy way▪ quarunt lat●bras periurio. O deceitful, wicked, and base minded men, unworthy of the name of Nobles! the cause of many men's wrack to uphold your false and imaginary credit, and good estimation among men: vox estis pr●terea nihil, as Lacon said to his Nightingale: Yea worse than enemies in my conceit. Promise' nothing but what you are both willing and able to perform. For the wise Egyptians used to represent both our speech and justice by the image of an eye, to signify that our promises and actions should always agreed together. But if you think that you must or would not lose any man's favour in refusing his request, my next best advice is either to defer your answer unto another time, that you may have leisure to shun a promise-making; or else, that you make him one generally in such ambiguous terms, that you be not bound precisely and upon your honour to keep it, so that he may take no hold of your promise, & may employ some other. Yet I confess, that this is not nobly, and courageously answered, but such is the merit perhaps of the thing requested, or else the petitioners impudency & importunity. Howsoever if you have made promise, for the Lords cause keep it, although it be to your enemy, as Attillius Regulus, and the Senate of Rome did unto Pyrrhus, who sent home some prisoners upon the promise of return, and as Pompeius did unto the Robbers, and Augustus unto Crocotas: yea unto Heretics and enemies of your religion, not obstant the jesuits doctrine, josua. 9 20. and papistical equivocation, as josua did, showing himself faithful, even unto the Gabeonits'. If the examples of these good men both faithful and heathen are not sufficient to make you either not promise at all, or else to keep it after you have promised, the miserable end of such as have broken their promises should terrify you, both of Cities and great persons, as the Cities of Atle, and Carthage, which were razed & dissolved into ashes for violating their promises. Zachariah 2. Kings. 25. 7. king of juda for the like fault was led Captive: and his sons killed before his face, and his own eyes put out. So Cleomenes and the Pope Adrian, who was choked Platin. with a fly after the breaking of his promise. Pope Alexander the sixth, and Pope julius the second, who used to say that the promises which he made, were only to abuse. Adrian, otherwise called Gregory the seventh, had his right hand cut of, for breaking his promise with the Emperor Henry the fourth. The fearful examples of these men, and of many others, which I could allege, should terrify a young Noble man from breaking his promise, who should live with a resolute heart not fearing any man's favour more than God's Majesty, whom he mocketh more than man, in showing himself to fear man, with whom he dissembleth more than God, who seethe all his most secret thoughts, and one day will recompense him accordingly. O what is there more monstrous, then to appear stout against God, and a coward before man! Chapt. 14. How a Noble man should show himself liberal. GOD, Nature, and Reason, do all incite a Noble man to do well, as to say well. God by his example, and as the Ethnics acknowledged: Nulla repropius ad Dei naturam accedimus quam beneficentiâ. Nature also taketh pleasure to see him, whom she hath pleasured. Reasons are many: for Beatius est dare quam accipere, & many have refused the gifts of great men for fear of hurting their liberty. To give is the most honourable & proper use of your goods, you cannot employ Mart. lib. 5. them better. Extra fortunam est quicquid donatur amicis. As Cyrus showed unto Croesus, by sending for money unto those who had gotten of him before, who not only sent as much as ever they had gotten of him, and more: but also recompensed his messengers for their pains. M. Antonius witnessed the like, when he was brought to his lowest estate, crying out, Hoc tantum habeo quod dedi. For when your money lieth in your coffer it may be stolen or spent, or after your death it may be gone perhaps unto him, which you never saw: but that which you give, remaineth for ever, unto your posterities posterity, if you bestow it aright. Many such reasons may be alleged, which I omit, to advise you to consider well, unto whom, how much, in what place or time, and to what end you use your liberality, otherwise it is but mere prodigality and for no effect when you have given all that you have. To give unto a fool, a flatterer, or a whore, is mere prodigality. Bestow your benefit willingly, and with a good heart: Bis est gratum si ult rò offeras. That which is obtained by many prayers, and great requests is very dearly bought, and recompensed before it be obtained and it impaireth the gift by the half. And that the receiver may think that it is the heart which giveth & not the hand, bestow it with a cheerful countenance, without delaying. For as Mimus saith, he giveth twice, that giveth soon: whosoever is long in resolving to give, appeareth that he hath little will to give at all, as the proverb is, qui tardè fecit diu noluit: And as Ausonius very acutely turneth Lucian his Greek distich to this purpose, Gratia quae tarda est ingrata est gratia: namque Epigram. 61. Cum fieri properat gratia, grata magis. The principal virtue of a good deed is, when freely & without hope of a better it is bestowed: whosoever giveth in hope of a reward, or recompense, deserveth to be served as he that got a turnip of the French King for a fair horse. Take not from one to give to another, as to take of your Farmer's goods to give unto a flatterer; this is violence rather and injustice, than liberality. There is no virtue in robbing Peter to pay Paul, or to tirre the Church, to cover the Chapel. brag not after you have given any thing; for that will make your good deed contemptible, & a man to wish that he had not received it. If you see an honest man stand in need of any thing, wherein you would help him, give him that which you will bestow upon him privately, never speaking one word that it is to buy this necessary, or that, committing your gift to his own discretion, otherwise you will make him more ashamed of his indigency; where in giving him secretly, you shall show yourself both liberal and discreet. Many there be who never give any thing but with intention to preach abroad what a great liberal act they have done, and would be loathe to bestow it in their closet, they know not that the Goddess of Liberality was painted with her face awaywarde to signify that the Gift should ever be given in secret. Let never this word be heard of you. I wish I had never pleasured such a man, albeit that the receiver be never so unthankful. For it is the office of a Noble heart to continued in well doing, whilst it make the unthankful to acknowledge his fault and amend. Vincit malos pertinax bonitas. Every man should consider well his own ability in giving: for to be liberal towards another man, & thereby to hurt himself, is a token of want of discretion. A man should first be liberal unto himself, Genu crure propius Pyth. Symb. est. I judge him liberal unto himself, who extendeth his arm no farther than his sleeve will reach. For when a man spendeth his twelvemonth's allowance, and revenues in four, or five months, whether it be at cards, dices, or in any other bad uses, I accounted him very prodigal, and will assure him, that he shall have time at leisure to repent himself of that he hath done so heedlessly: for those that helped him to spend it, will not help him to get more. There is an other kind of liberality, which sometime is better than this we have spoken of, in helping your friend or the man whom you affectionate, at all good occasions, where your assistance and favour may further him. In this do not like many of our Courtiers, who make the petition and answer with one mouth: in making a man believe that they have spoken in his behalf, when as indeed they never thought to speak. It is true that you may be prodigal in this sort of liberality, as in the other, in importuning his Majesty or your friends, by which you do good neither to yourself, nor to him, for whom you become suitor. Nevertheless deceive not any man under the colour of friendship, with long delays, in hindering him to seek other men's help in good time, which he may accounted as a favour, in that you deal plainly and freely with him. Chapt. 15. How a Noble man should show himself thankful. No man can be accused or blamed of a more shameful vice then of unthankfulness, so contrary to nature, as appeareth by ravenous & hearse Lions, who showed themselves thankful unto Androdus the Roman slave, and unto Elpi the Merchant of A. G●l. 5. Alien hist. ani. 46. 7. Samos: yea by the venomous Serpent, which delivered▪ the boy from the robbers. Truth it is that every man giveth not in hope of requitance; sometime the gift or good deed is greater than the receiver is able to requited, nevertheless he should ever have an affection & desire to testify how much he is obliged. But you that have the power to requited them, shall only look unto the picture of the Graces to be your guides in this duty. Think that they are painted with a joyful & Aelian. v●r. his glad countenance, as Artaxarxes received Sten●tas his handful of water & Polycrates the little fish: because Qui grate beneficium ●ccepit, prima●ius pensione solu●●. Their nakedness showeth ye should accept of the gift without dissimulation, and likewise to tender thanks. Their middle age betokeneth that you should not be too hasty in rendering the like, for that breedeth suspicion that the gift was not well accepted of; neither should you delay too long as if you had forgotten. But in rendering the like after a short time, the giver may think, that you do it more to entertain his friendship, then for any requital. Lastie, two of their faces turned toward the third, which looketh back again upon them, signify that you must requited a pleasure with a double. Which if you be not able sufficiently to do in effect; yet show that you are not deficient in good william. For the will is the very soul both of the gift and thanksgiving, as appeareth by the widows mite. Unto the which picture, I add for subscription, that you never forget to publish both the gift & the giver: for when he hath had both his heart and hand open to bestow upon you any gift, it is a shame, that you should have your mouth closed. jugenui pudoris est profiteri per quos proficerimus. Plin. secundus. Chapt. 16. Of Temperance. 3 part of duty in conversation. Sabell. 5. Aen. 1. Plu. de. vir. ●ul TEmperance in general is that Bellerophon feigned by the Poets to daunt and overcome all these monstrous Chimeres of our violent affections: this is the modest Lady, who by her favour subdueth all our unruly passions unto reason: her presence maketh the clouds of our minds clear, and quencheth the fire of our violent lusts, and settleth so good an order in all our actions, that covetousness, lust, desire, or unhonest love hath no place in our affections. All is pleasant, agreeable, and in good order where she governeth: she is the pillar of force, the buckler against all excess, & carnal pleasure; leader of the eyes, the rasar of evil thoughts and the rod of dissoluteness. By her, Hercules overcame the labours of Euristheus, and at length was crowned with glory amongst the heathen gods. But as we must consider her here, she is the rule of all pleasures, that tickles our senses, and natural appetits. Habena voluptatis inter libidinem, et stuporem naturae posita, cuius duae parts: verecundia in fugâ turpium, honestas in observatione decor●. Her purpose is to show you particularly how ye should possess your vessel in holiness (as the Apostle 1. Cor. 9 18. saith) and behave yourself discreetly in all your actions, ordained both for the sustentation, and recreation of your body. Chapt. 17. How a young Noble man should be continent. WHat tongue? what hand? what mouth, or pen is able to express sufficiently the shame, & detestation of those men who forgetting their quality, their rank, their Nobility, yea their very name, not only run from on bawdy house to another, & wallow themselves in all sort of filthiness, but also brag thereof, in counting upon their finger's ends unto their companions where they have been? Their impudency is such, that they glory not only in their shameful actions, but also dare brag of that, which they were never, nor never shallbe able to effect, (except in their polluted thoughts) seeking to dishonour many honourable Ladies by opprobrious reports. How many vaunts of such a gentle woman's favour, of whom he is not known by eye sight?. To such men I may justly say as Demosthenes reproached the Athenians, that they never spoke of peace but in mourning gowns, and after the loss of their parents at the wars: in like manner these men talk never of Continency, and Chastity until the time they see the razor in the chirurgeons hands, and that they are warming themselves between two fires. I exhort you therefore in time Gentlemen to beware of incontinency, as the efficient cause of all miseries: it altereth, drieth, and marreth the whole body, it weakeneth all the joints, and members, making the face blobbed & yellow, shortening the life, diminishing the memory, the understanding, & the very heart Hosea. 4. as Hosea saith. God's wrath hath never suffered this Num. 25. ●. Kings. 12. Gen. 19 sin to escape unpunished, as David's adultery was the death of threescore thousand Israelits, and Solomon his fault made him lose his son & the tenth part of his Kingdom. The transgression of this commandment caused the subversion of Sodom and Gomorrh●, and of many other Cities and towns. It is Satan's Instrument to the entrapping of souls unto their own destruction; as Balaam taught Balaac how to 'cause the Gen. 31. people of Isräel to offend the Lord in committing Idolatry by the fair women of his land. In profane Histories, ye may observe, how it hath been the death of many kings amongst the heathen, as Alcibiade's, Danade's King of Persia, Denies the younger. Hieronimu's king of Sicilia, Agamemnon's the ravisher of Cassandra. So did Amintas, Aristocrates, Periander, Timocrates king of Cyrene, Tarqvinius, Appius Claudius, and an infinite number of Nobles in our own Chronicles died miserably through this offence. And I would have such men as delight in this sin, to tell me where ever the voluptuous man died in peace, & disposed of his old age? Tiberius complained that he was a Sodomite, M. Antonius that he was an Adulterer, Heleogabalus that he was both. Possess then your vessel in cleanness, & abstain from the frequentation of impudent Faustina's, and unchaste Lays. Chapt. 18. Of a young Noble man's diet in eating, & drinking. AS sobriety is a salutary preservative against incontinency, Terent. Eun. Act. 4. sc. 5 according to the Comicke's saying, sine Cerere & Baccho friget venus: So on the other part, I think Gluttony and Drunkenness the mother of all vices: Which made the ancient Romans rip out the bowels of their dead bodies, as the chief causes of all dissoluteness, & unworthy to be buried. What operation can a mind make, when it is darkened with the thick vapours of the brain? Who can think that a fair Lute filled full with earth is able to make a sweet Harmony? Or who can see the bright Sun clearly in an obscure, and cloudy day? no more is the mind able to exercise any good function, when the stomach is stuffed with victuals. How aught Noble men then, whose minds are ordained to shine before others in all virtuous and laudable actions, stop the abuse of abominable Epicurism, and as wise Cato said, eat to line, and not live to eat? You should not be like unto Philoxenus, Apitius, Gallonus, Albinus, Abron, and such others, who had their hearts amongst their bowels, and their Soul in place of ●alt, to keep their bodies for a little time from corruption (as Plinius speaketh of his swine.) To preserve then a chaste mind, & a healthful body, observe these few ordinances of a sober diet. In primis that ye consider the company, where ye shall dine or sup, before ye ask what cheer. For the master of all pleasures himself commended Chilon in that he would not promise' to go unto Periander's great feast, before he knew what other company he had invited. Next in respect that Play (as Fabius ●aith) showeth Instit. lib. 1. 3. no better the nature of a man, than the table doth at dinner and supper: Ye shall follow his majesties prescription in the form of your meat eating Bee neither uncivil like a gross Cynic, nor affectuatly niggard, like a dainty Dame, but eat in a manly, round, and honest fashion. Use most to eat of reasonable gross, and common meats, as well for making your body strong, and durable for travel at all occasions, either in peace or in war, as that ye may be the heartier received by your mean friends in their houses, when their cheer may suffice you. Neither doth his majesties precept, and good reasons added thereunto, nor yet his Highness observing thereof, move many men, who seem to be out of all appetite, and to have lost their stomachs, disdaining all ordinary and good common cheer, like wives that long. There stomachs must ever be provoked with some delicacy, like unto a blunt edged knife, that ever must be in sharpening upon the whetstone. Wherefore they are not able to keep this next precept, prescribed both by his Majesty and Seneca. Senec. epist. 96. Let alyour food be simple without composition of sauces, which are more like medicines then meat, because they serve only for pleasing of the lust, and not for satisfying of the necessity of nature; yea they are very hurtful unto the health, as ye may learn of the Physicians, Hip. Aph. 1. 17 Sat. 2. 1. who say that simplex ex simplici cansâ valetudo, and of Horace in many good verses. Xenoph. in dictis & factis Socr. Eat never until ye have an appetite: for then (as Socrates said) fame's condi●e utum optimum est, hunger is the best sauce, as Darius drinking of the puddle water said, he never tasted of so good a cup of drink; because he never thirsted before. Beware of eating excess of meat; for according Hip. 6. Ep●. Sect. 2. unto the most skilful Physicians opinion, it is the preservation of health not to be filled with meat; & when a man eateth more meat than his stomach is able to digest he becometh sick. It is no ways comely to dispatch affairs, or to be pensive at meat. Keep therefore an open and cheerful countenance, entertain pleasant, quick, but honest discourses, when there is none at table better than yourself, otherwise it becometh you to hear until the time ye be asked. Now as for your drinking I will not tie you unto Augustus his law, to drink but three times at a meal, as Auso●i●● in Gryphs. Ausonius commandeth: but lest I should offend against Democritus his rule; if necessity require, I will not desire you to stay at the fourth cup as unfortunate; nor will I go so high as the Mystic law, vel toties ternos; only I wish you never to drink more than nature requireth, nor that ye should urge or importune any man to pledge you. For you know not whether he will surfeit (as many do) or if he have as great delight to pledge you, as you have to drink unto him, or whether the constitution of his body will so well away with it, besides the impairing of both your names, & wounding of your souls. As for the drink itself, I think it is best to accustom yourself unto the Country where you are: for all affectation is to be shunned, not that I understand; you should imitate the abuse with many, who are not contented to drink pure wine or bear, but they must have double bear, march bear, Spanish wine French wine, and all other wines that can be had for money; yea wine of itself is not sufficient, but sugar, and sundry sorts of spices must be drowned therein. But especially I wish you be ware of drunkenness, which increaseth with age. It were Hercules labours to show you what damage both your bodies & minds do receive thereby: The whole body is impaired & shaken with guts, siatticks, palzies, apoplexies. And seeing our bodies are earthly, even as when there hath been some great dash of rain, the earth is soaked and resolved into mire, so that no tillage can be made in the same, no more can the mind of a drunken man, be capable of any good instruction. And so albeit ordinary times would be kept in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. 6. de l●gib meat and drink, yet use yourself sometimes so, that any time of the four and twenty hours ●ait be alike unto you: that thereby your diet may be accommodated to your affairs. Chapt. 19 Of sleep. Hypocrates speaking of sleep (which is provoked Prog. 3. l. 2. Galen, ibid. by meat saith it is good to sleep according to nature, meaning in the night, as his Interpreter expoundeth, and natural reason confirmeth, & approveth. When can a man awake more naturally then in the day time? His natural heat being dispersed through his body, which is gathered together in the night, the light shining and the health requiring: as one the other part the coldness, drowsiness, & darkness of the night showeth, that it is most proper unto sleepe● besides the examples of the Toprobans, who are very barbarous, Pli●. na● hist. Lib. 6. c. 22. and of the bru●e beasts, which follow the instinct of nature. Heginus. Moreover the very ancient fabls, which feign sleep to be the night's son, may be a sufficient proof, that Natales C●●es the night was ordained for man to rest in. Wherefore I can not but pity the life & custom of many Nobles, Sena. epist. 123. who like to the Lychnobies, and Heliogabalus, pervert the course of nature; fearing as I suppose that the sun should behold many of their unruly actions. Take them your rest at your time appointed by God, yet moderately. For it goeth much by use; for this cause Aristotle held ever in his hands aboule of brace over a basin, to the end he might waken, when the bowl fell out of his fingers through a profound sleep. Cast a way all cares when you go to bed, as your Chalmer thus counseleth you. Protinus ante meum, quicquid dolet, exue limen. junen. 11. It is better to lie upon your belly then upon your back, both for the strengthening of the natural heat of your stomach, and bowels, to make a better digestion, as also because the lying upon the back heateth the rains, hardeneth the phlegm, which breedeth the gravel, and causeth many incubies, and fantasies unto those, who are subject unto bad humours. But the best of all is to lie down first upon the right side, to fortify Arist. prob. sect. 6. Q. 5 & 6 Scal exer. 289. DD. Conim in l. Arist. de vig. & some. c. 9 the heat of the liver in the second concoction, & that the heart be not troubled & charged with the heavy burden of your supper; albeit I know that a great number of Philosophers are of the contrary opinion, that the left side is the best to be first lain upon. How soever you lie, take no heed to any of your dreams: Somnia fallaci ludunt temeraria noctu: Leu. 19 Deut. 18. Rom. 18. Tit. 1. and all Prophecies, visions, and prophetical dreams are accomplished, and ceased in Christ; And that error proceedeth from ignorance, and is unworthy of a Christian, who should be assured omnia esse pura puris. Chap. 20 Of Apparel. NExt it followeth to speak of Raiment, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 putting whereof is the ordinary action after sleep, which is so necessary, that if it be missing there is neither goodliness of person, beauty of the body, nor any good fashion of carriage that is able to make a man esteemed. For it is a lamentable case, when they say such a one would be a proper handsome man, if he were well arrayed. But in this land I should rather wish there were some Athenian Nomophylackes, and Cic. Pison. 2. l. Clodia. pro. sext Censures appointed, as at Rome, to see that men should be as moderate in their raiment, as in their diet. Than doubtless many young gentlemen would have rents and possessions, which now have none. They have put their lands, which contained a great circuit, up into a little trunk, and hold it a point of policy to wear their lands upon their backs, that they may see that no waist be done by their Tenants. But alas when they would spread abroad their gay clothes again into a long field, or a pleasant park, they are so short that they cannot reach one ridge length, & so are dubbed Sir john Had-land, knights of Penniless bench. Obey therefore his majesties Instruction in being neither too superfluous, like a debauched waister, nor yet overbasly clad, like a miserable wretch, not artificially trimmed like a courtesan, nor yet oversluggishly clothed, like a country clown, nor over lightly like a Candy soldier, or a vain young Courtier, nor yet over gravely, like a Minister. But in your garments be proper, cleanly, and honest, weareing your clothes in a careless, yet a comely form. None of you should exceed the bounds of your quality & revenues: For he maketh himself a mocking stock to the world, who shineth a far of in his scarlets, and glistering gold lace, like a king of a Stage play, and when he approacheth near, hath neither a▪ suitable company of followers, nor a living to maintain that bravery, nor yet is of that quality, and rank, unto which such costly and gorgeous apparel doth appertain, nor doth the time or place require. He (like the miller's Alcias. Embl. 7. Ass carrying the Goddess Isis,) thinketh that every one who saluteth his fair clothes, doth honour himself: but if a man could look through his gay coat, to see what were within him, he would be astonished, as one going into the Temples of Egypt, which were so fair without, having nothing within but a wild cat, or some such like monstrous beast: thus is the world often times illuded with the external senfes. Make not fools of yourselves in wearing long hair or nails, which are but excrements of nature, and bewray such misusers of them to be of a vendictive, or a vain light nature. For (as the learned Count saith) nemo comatus, qui non sit Cinaedus: whosoever delighteth Picus Miran. epist. 9 in his long hair, or maketh a vow in keeping thereof, doth sacrifice unto the Goddess Cotys: Wherhfore Pherecides meeting with such a young man, covered his face with his cloak. Doth not nature itself teach you, that if a man have long hair, it is a shame unto him, 1. Cor. 11. 14. and that he denieth his kind? Some cannot be content as God made them, but as though they were huddled up in haste, and sent unto the world not fully finished, must use drugs, balms, ointments, paintings, lac virginale, and what not? To amend the lest faults not amiss, but fie upon these frownsing irons, poking sticks, and brushes, that must ever serve to keep countenance with all, in company, in stroking up their moustaches. Others smell so sweetly, as if they were new arrived from Arabia, and had brought home some perfumes from Horontia; but they know not, that they smell best, when they smell lest, & that they stink in their sweet odours. Posthume non benè olet, qui benè semper olet: Mart. lib. 6. Epig. 55. for my own part, Malo quàm benè olere, nilolere. Chapt. 21. Of Riding of great horses, Shooting in a long Bow, Running, and Leaping, Wrestling and handling of your Armour. TO allege Plato's and Aristotle's carefulness in making of Laws concerning the exercises of young men in their own time, and cities, or yet to tell you of the Olympian, Nemean, Pythean, and Isthmian plays of the Grecians, or the Lacaedemonian wrestling place, and the Corynthean Craneum, or yet to mention unto you the relics of the theatres and amphitheatres at Rome, it were only to praise the Athenians amongst themselves, in respect ye can embrace them too much without commendation. Wherhfore I tell you of those exercises, which are fittest for your quality, and how ye should use them moderately for your recreation only; (not making a craft of them, as if ye were borne only for sport and play) imitating Virgil for a pattern, who setteth them down very orderly thus. Ante urbem pueri, & primaevo flore iuventae Exercentur equis, domitantque in pulvere currus: Antony's acres tendunt arcus, aut lenta lacertis Aen. 7. Spicula contorquent, cur suque ictuque lace scunt. Riding, and Shooting were two of the three praises given unto the Noble Persians', & therefore are worthy of the two first places amongst exercises, as they were engraven upon Darius' tomb: Darius the King lieth buried here, Who in Riding and Shooting had never Peer. Ye should learn to ride now while the sinews of your thighs are not fully consolidated: & your principal study should be, after that ye have learned a comely carriage of your body in the saddle, to practise most these things, which are most requisite at the wars; as to run well at the Tilt, when your bodies are able; to leap on horseback at every side without stirrup or other help, and especially while he is going, and being therein expert, then armed at all points to assay the same, the commodity whereof needeth no declaration. Also to run at the ring with a comely fashion is as honourable for a Noble man in all honourable company as it is shame for him, to run his Lance against the post, turning his face awry, or not to be able to keep his horse within the rinck. Learn all the marks of a good horse; and be able to name all sort of hairs, to judge of his age, of his diseases and remedies, not only that ye may discourse of all things pertinent thereunto, as becometh an Horseman, but also that you may see them applied for your own private use. As the Romans speaking of wars, would call it the chief honour, ground and presetuation of their wealth: (for that through wars they had the greatest part of the world;) in like manner when occasion is ministered unto us of Archery, we Britain's may call it the honour of our Country; because this Realm through that goodly defence hath oftentimes won great fame and victory against our enemies. Therefore all Noble men and Gentlemen, unto whom chiefly the honour or dishonour of warfaire redoundeth, should entertain this pastime of Shooting in the next place unto Riding of great horses. I need not allege the Parthians, nor Cassius' answer unto the Arabian Astronomer, confessing Appian. de bell lo Persico. that he was more afraid of the Sign Sagittarius, then of Scorpio, when both his majesty's guard & the French King's are yet called the Archers of the guard. But whosoever would learn the right fashion and order of Shooting, and how to obtain unto the perfection thereof, let him converse with Master Aschame in his Toxophilus, where he doth teach it, as most profitable to preserve the health, to encourage the mind, strengthen the sinews, cleanse the pores, to clear the senses to make good digestion, and to wrestle against a number of diseases in the body. Where in so doing the love which he did bear unto his country manifestly appeareth, and that he tendered the old glory of Britons, in seeing it decay, by endeavouring himself to revive it again, as also that for his singular gifts and great learning he was able to make a book of a much higher subject. Epaminondas daily exercised himself in running, to the intent that either he might overtake his enemy in the chase, or if extreme need required, escape from him. Semblably did the worthy Achilles before him, who of Homer therefore is commonly called swift foot. Alexander being a child excelled all his companions in running. Who being demanded on a time to run at the great game Olympus, answered wisely, that he would have run very gladly, had there been any kings. To Running! add Leaping, and jumping, omitting the agility of valiant Marius, who being fourscore years of age, and seven times Consul before, exercised himself in running daily among the young men. Wrestling is a good exercise, so that it be with one that is equal in strength, or somewhat weaker, and the place be soft, that in falling your bodies be not bruised. There be divers manners of wrestling, but the best, both for the health of body, & exercise of strength is in laying your hands mutually one over an others neck holding each one other fast by the arm, and clapsing your legs together, to enforce yourselves with strength and agility to throw down each other: undoubtedly it shallbe found profitable in wars, in case ye be constrained to cope with your adversary hand to hand, either of you having your weapon broken, or lost, and it hath been seen that the weaker person by slight hath overthrown the stronger, almost before he could fasten on the other any violent strokes. Mars his field where these exercises were solemnized putteth me in mind of Swimming, which recommends itself sufficiently, if you will consider a little how many both noble Cities, Puissant Armies, & valiant Captains have been saved by it, as Rome, which Horatius Cocles, saved from a perpetual servitude of the proud Tarquin. Lucratius his victory testifieth sufficiently, how profitable swimming was in the first wars between the Romans, and Carthaginians: julius Caesar at the battle of Alexandria, and before him Sertorius that second Hannibal at the battle against the Cimbers escaped by swimming. The great king Alexander, when he went against the mighty king Porus was sorry that he had not learned to swim before that day. Wherefore albeit it be not much used of Noble men, nevertheless if you will consider the hazards & dangers of battle, I doubt not but that ye shall think it as necessary as any exercise I have spoken of hitherto, & will esteem well of me that would keep nothing from your knowledge, whereby your person may be in every jeopardy preserved. Handling of Arms (especially of such as may serve in wars or necessity,) is an exercise worthy to be used▪ for if it be lawful for a man to defend himself from violence, it is both lawful and convenient not only to wear a weapon, but also to use it▪ He that desireth peace, saith Ireneus, let him prepare for war, as we say weapons bided peace. The exercising of them sowples and strengtheneth the joints and members of the body; yet there is a moderation to be kept, both in times and persons, with whom you exercise them. It is not fit that you fence with every fellow, or that you keep always a foil in your hand, & wheresoever you be in company to be piercing and running against the walls of the house, or making foils of your arms, as many do. Neither would I have you to put your confidence in your skill, as many a cowardly courage is puffed up unto his own destruction: but think that true valour is to join near with your enemy and to make him loose his scrime. The tossing of the pike, the Barriers, the tilt, and such like Martial exercise, are fittest for your quality. But the Fence (being the beginning of many quarrels, tumults, blows, and broken faces; yea oftentimes the cause of blinding of the eyes, and of singular combats) should be forbidden in our common wealth, as the exercises of cuffing with the fists, taught by Anycus & Epeius, and of wrestling, by Antaeu● and Cecyo were discharged in Plato's common wealth: because it is no more profitable for the wars than they were. Plato in reip. Chapt. 22. Of Hunting, and Haucking. MAro hath not forgotten to recommend unto you by precept, and example in sundry places the pleasant exercise of hunting so much used by Xenophons' Cyrus. A●n. 9 4 Venatu invigilent pueri Silu●sque fatigent. It portis i●bare exorto delecta iuventus. Where it appeareth by Dilecta juventus, that he understandeth you young Nobles, thinking that there is no exercise so proper unto you as Hunting, with running hounds, whereby your body is disposed to endure patiently, heat, rain, wind, cold, hunger, and thirst; your mind made void of all idle and naughty cogitations, as it appeareth by the chaste Diana. Hunting formeth the judgement, and furnisheth a thousand inventions unto the Imagination: it maketh a man courageous and valiant, in his enterprises: It teacheth him the situation of mountains, plains, the courses of brooks and rivers. How am I able to reckon, the surprises, the stratagems used for the obtaining of victory, according to the beasts you do hunt, which all are requisite & employed without difference at the wars, the hunting of men; for at them both your whole endeavours are to take, or kill. moreover hunting is so pleasant, that if reason were not obeyed, many could not return from such a exercise more than Mithridates who remained seven years in the forest. The things that you are to observe in this exercise (to my skill) are, that you know the nature of beasts which you are to hunt, their wiles, the time and season when they should be hunted, the places where they remain in winter, and where in summer, the winds which they fear and fly from, to find them out, to know their courses, and whether they be for land or water; to flesh a dog, uncouple hounds, follow them, keep standing, that ye can blow the morre, the retreat, the chase, to hollow the time, to hold in time, to let slip in time; and especially that you can hunt in time and not at all times. For if you neglect your necessary affairs, you deserve to be punished with Lycaon, and Actaeon, who were both hunted and killed by their own dogs. I would not have you ignorant of the proper terms of hunting, that you may discourse thereof, as well as hunt▪ yet not so, that you can neither do, say, or think of any thing besides hunting and dogs, but sparingly, and at fit times. As for hawking I condemn it not, but I must praise it more sparingly, be an se it neither resembleth the wars so near as hunting doth in making a man hardy, and skilful in riding on all grounds; and is more uncertain, and subject unto mischances: and (which is worst of all) is thought to be an extreme stirrer up of Passions. Yet if you delight in it, I would wish it were moderately and that your Faulkons may be satisfied with the division of their prey, as the Faulkons of Thracia were, where Plin. nas. hist. lib. 7. this pastime was first invented, so that they have no need to devour the hens, and tame poultry. Nor I would not have you ignorant how to reclaim an hawk, to know how many coats she is of, to give her a measurable gorge, to discern perfect enduing, to know when she is full summed, to know likewise her diseases, as the Cray, the Frances and others; to heal an Hawk, to imp her, to cope her, and all the rest requisite in a Fawlkoner. Chapt. 23. How you should play at Tennis, and Dance. The Tennis Court, whereby I would have you to recreate your mind, and exercise your body sometimes, besides pleasure it preserveth your health, in so far as it moveth every part of the body. Nevertheless, I approve not those, who are ever in the Tennis Court like Nackets, and heat themselves so much, that they rather breed, then expel sickness; nor yet commend I those, who black the Tennis keeper's score, & that have banded away the greatest part of their wealth, either in playing great and many sets, or else in continuing in tossing, until they defy the same game. It is both an hurt and a shame for a Noble man to be so eager in that play. The Pal Mail is also honourable: as for the French Kyles, the Bias bowls, the casting of the stone, the Bar, and such like exercises, they are fit in my opinion for a Citizen's apprentice, & a country Clown, then for any Gentleman. I will not ascend up amongst the Gods to show you them Dancing to assuage Saturn's Melancholy; nor will I lead you unto the Curetes, and Curibantes to seek the first invention thereof; nor will I stay to tell you of Proteus his Change, or Gelos his fable; nor will I persuade you to imitate Apollo's Priests in offering at Delos; nor the Indians in saluting the Sun; nor to hear the Harmonical motions of the Celestial Spheres with Plato; nor will I show you to make war in Dancing, as the old Inhabitants of Aethiopia did; nor to Dance about the City, as the Roman Salij did. neither will I represent unto you the Majesty of Princes by Eumelia a kind of Dance; nor the wanton and dissolute motions of base people by Cordax. But as Socrates did unto the Grecians, and Lycurgus unto the Lacedæmonians, I recommend that form of Dancing unto you, called by the Ancients, Hormus, which of all others is most like our sort of Dancing named Numbers, wherein danced both men and women together: which with our Divines permission (not approving the immoderate moving of the feet, more than I will describe the proprieties of Honour, of Singles, of Two in Number, of Reprinse, and Double) I think it one of the best exercises that a Noble man can learn in his young years, and that fashioneth the body best. Always I commend mediocrity in all things: for there is nothing so good, but if it be used with excess will become bad. Wherhfore I praise not those Ordinary Dancers, who appear to be drunk in their legs, (as Chrysippus Serving Maid said unto her Master) in shaking always their feet, singing continually, one-two-three: four; & five. When you go to Dance in any Honourable company, take heed that your quality, your Raiment, and your skill go all three together: if you fail in any of those three, you will be derided. Imitate not so much the Master's Capers, as to have a good grace in the carriage of your body: this is the principal, and without the which all the rest is nought. These are the Exercises wherein I would have you all well experienced, using them one after another, and not all together, running from this exercise to that, neglecting your studies, or things necessary to obtain those mere shadows in respect of them. The best is, that you learn but one or two of them at once, not adding your minds more unto one then to another with Pamphilus. Horum ille nihil egregiè praeter caetera Terent. Andr. Studebat, & tamen omnia haec mediocriter. Chapt. 24. Of House games. HIS majesties permission of honest house-games, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 as Cards, French Cards, called Taraux, Tables, and such like plays, is sufficient to protect you from the blame of those learned men, who think Danaeus de Lussurioso. aleae. them Hazards; as for myself I think it great simplicity and rusticity in a Noble man to be ignorant of any of them, when he cometh in company: yea I would wish you to be so perfect in them all, that you may not be deceived, or cozened at play, always observing his majesties three conditional rules. First, that you play only for your recreation, and to resolve with yourselves to hazard the loss of all that you play for. A caution worthy to be kept of you all; for it is impossible to free a Noble man from shame, dishonour and reproach, when he is known and noted to be a gamester, be he winner or loser. Next for that cause, play for no more, than you care not to cast amongst Pages. When you cannot lose as patiently as win, your play may be termed a passion, a fury, or a frenzy: as appeareth by the tearing of the Cards, & the throwing away of the Dices, the swelling of your face, the changing of your colour, and many Lunatic fits, which commonly possess those, who respect nothing but money. All men are alike plaie-fellows to such a young man, and he willbe as content of a Tinker's company, or a base foot boys, if he have money, as of a worshipful Knights: such is the devils craft rather to kindle his heart with avarice, then to invent the Cards, who bear all the blame. And last, play always fair, taking heed precisely that you come not into the use of tricking or lying in jest. Otherwise if you cannot keep these rules, his majesties council is that you utterly abstain from these plays: which I council you to do, rather by reason, then by execrable oaths: For alas Play oftentimes putteth a Castle into a capcase: of old Manners, it buildeth new Cottages, it turneth fee simple, into fee single, & maketh many a Gentleman go unto the six penny Ordinary, who hath laid three or four hundred pounds upon a Card, or upon one cast of the Dices, which are utterly worthy to be forbidden, except at Tables. Chapt. 25. Of those house-games, from the which a Noble man should abstain. DIting becometh best debauched soldiers upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. head of their drums, being only ruled by hazard, and subject unto knavish cogging. Dices should be thrown out of Noble men's Castles, which have made many a rich man die in penury, & some to prevent the course of Nature, besides the vehement chide, horrible brawls, & sometime strokes, that hap now & then between friends. These be the revenues and profits that this damnable merchandise affords, besides the final reward which is more terrible; so that I think Polidor Virgil might have ascribed the invention of Dice unto the Devil. For I have never read of them approved by the Heathens, or used without reproof. Stage plays are degenerated from the vetus Comaedia, which Tully termed the mirror of man's life, they detract from virtue, and add unto vice, so that they may be named now the storehouses of all wickedness: for therein is painted a Sodom of filthiness to be sold; and no thing but tales of carnal love, Adultery, ribaldry, Lechery, murder, rapes, interlarded with a thousand unclean speeches: there you shall not only have your manners corrupted in hearing these scandalous, and scurrilous Dialoges, but also in seeing their gesture. I will not insist to show you how they profane the sacred word of God, abuse the state, breed slight regard of the magistrates authority. Nevertheless as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 127. Majesty doth not banish them all utterly out of his Court, so I would not condemn you to hear them there, or elsewhere particularly in your own, or some other friends house, so being that they be first seen & approved by some godly, wise. and discreet man; that you will apply your own judgement to detest the vice and imitate the virtue, which you see there represented. As for the common plaie-houses, which may be called the very sink of the City, I would never have you resort thither. Delight not also to be in your own person a player upon instruments, especially upon such as commonly men get their living with: because you may employ your time better than so: and for the most part we see that those who are most given to play upon them, are fantastic and full of humours, accounting more sometimes of the tuning of their Lute, then of the entertaining and pleasant Company of their friends. Eneruant animos cithar ae, cantusque, Lyraeque, Ovid. 1. de: r●m I may add that oftentimes the holding of the Lute hath hurt the breast, and made many crooked bodies, as also that playing upon instruments doth disgrace more a Noble man than it can grace and honour him in good company, as many think. For he should rather take his pastime of others, then make pastime unto them. Lastly I think the chase (as his Majesty saith) is an overwise and philosophical folly: for where all such plays are ordained to free men's heads for a time from passionate thoughts of their affairs, it doth on the contrary fill & trouble men's brains with as many fashions, & toys of the play, as before they were filled of their affairs. Chap. 26. Of Valour. VAlour, which is the inherent propriety, and individual attribute to a Noble man, and the accomplisher of all virtue preceding, remaineth only to be declared. For albeit a young Noble man be never so learned in Arts, and Sciences, and perfect in all exercises, yet without this virtue he is not worthy to be esteemed. And because it is mistaken by many, who think it to consist only in bragging, beating, threatening, and thundering out of all cruel menaces, A●n. 12. Mugitus velnti cum prima in praelta Taurus Terrificos ciet, atque irasci in cornua tent at. I wish you to know that it may be described to be an habitud of the mind, whereby a man is resolved to hazard himself unto all perils & pains for the good of his Prince, Country, and for his own honour, advisedly. By this word [habitude] we may observe that those men are not truly valiant, who hazard themselves unto danger, through some light disposition, or passion, as Ajax and Catiline did: nor through despair, as the soldier Antigonus, who had lost hope to be cured of his impostume: nor yet those, who endanger themselves for their own particular profit, as Spies, Pirates, Merchants, and hired soldiers do. Sicut non Martyrem poena, sic nec fortem pugna sed causa facit. Which habitude not being in the strength of body, (wherefore I call it rather Valour, than Force) but in the [mind,] showeth us that Milo was not to be accounted valiant, for bea●ing a great Ox, and cleaving an old Oaken tree with his hands: nor Tyrius for breaking down an iron Gate with his shoulders ': nor yet Polyphemus for throwing great rocks into the sea, not such men. Thirolie Valour requireth that you hazard yourselves only, [for the King the Country, and your own honour.] In such actions show yourselves Captains, when you are not accounted simple soldiers, as Androcidas, Meleager, Camillus, Dentatus, and that courageous Scaevola did in delivering their Countries, and Cities, from the cruelty of the enemies. Yet I wish that it be [advisedly,] Non est inconsulta temeritas, nec periculorum amor, nec formidabilium appetitio, sed diligentissima in tutelâ sui Fortitudo est. It is no less Valour, saith the wise philosopher, to shun a danger, then to run rashly upon it; as appeareth by Socrates scorning of Laches, & Homer's commending of Aeneas, & Ulysses for flying, as the Lacedæmonians did at the battle of Platees, and judathorses the king of Scythia from Darius, and the Turk at this day, who useth commonly to retire himself at the first skirmish, to scatter the Christian army. Also this condition [Advisedly] condemneth all swaggerers; they are so undiscreet & rash in quarreling, that if a man come near their shadow they will make him believe, that he hath justled them; or if they hear any speak, through malicious ignorance, will demand a commentary of his words, to understand what he meaneth by this, or that, to challenge him presently into the field. O what a noise & stir is kept, that such a one is gone to fight! Friends must hunt after him, to know the matter, which he cannot tell, only he thought such a one had offended him. Than he consulteth, if he hath sustained any wrong, and considereth if his honour hath been aniwais impaired, in remitting it into his friends hands, as unable to keep it himself. This is all the discretion of many, to dishonour themselves, and trouble their friends, with single combats, whereof I will give my advise, seeing they are become so frequent and common. Chapt. 27. Of the single combat. Many men are of so little judgement, that they accounted him most valiant, who hath fought many combats, and that his cause hath ever been best, when there is nothing more uncertain, & oftentimes untrue, seeing every day we see that dastardly and cowardly fellows triumph over valiant & courageous soldiers, and sometimes over wise Captains in this pernicious kind of Combat. In respect these fellows are ever in the Fence school, where if they can but hold out their rapier, the valiant man runneth himself upon it, so great is his courage that he would join with his adversary. Valour consisteth not in this, that a man should be able to keep himself always unbeaten, or unhurt, them their should be no valiant man in the world: for who can hinder one to throw a stone at him or shoot him with a pistol? Nor would I have men think that God's assistance and power is ever tied unto their just cause, they tempt God in urging him every hour to work miracles, for justifying of their innocency, and condemning of the others guiltiness, which the Heathen Aeneas acknowledged very well in saying. Arma amens capio, nec sat rationis in armis. Aen. 2. For one time that David triumphed in single Combat against the great Giant, who fought in an unjust action, we read of a thousand, who have gotten the victory in defending a bad cause, both for the public & their own particular. The history of the Kings of juda & Israel, yea the whole bible are full of such examples, to teach us (I say) that God's Almighty hand is not always tied and subject by any natural bond unto the right of any people, or of some few persons in particular: but that he worketh all things both good and evil by his powerful providence unto his own glory, yea that he draweth the victories, which the wicked have over the good men, & the feeble over the strong, and the Coward above the Courageous, to the honour of his Divine Majesty, which is is only permanent & unchangeable. Among the Heathen you see that one Horatius who was a wicked man of himself, and defended a very bad cause, killed the honourable and honest Curatians, who were enemis unto the Roman Tyranny. Likewise the usurper Alexander the great's Champion overcame Darius his Captain, who defended his Princes lawful right, who is renowned in all histories, to have been a good religious Prince, agreeable and beloved of all men for his upright judgement: so naked Diosippus the Athenian having only a club in his hand overcame the Armed Macedonian, having both a pike and a sword to defend himself in the presence of Alexander; whose soldiers they were both. Therefore I council you to consider that there is no Valour, or great Courage to be every day swagring, and running to the field, with little or no regard of your life, which is the Kings, and which ye should preserve carefully, to hazard it only for his cause, as your predecessors have done heretofore. Nothing could move them to draw their swords, which they held of the king for his defence only, but the common cause. They could not be more offended with the undiscreet words of any man, than the Light of the Sun can be obscured by the darkness of the Clouds. As they required words with words only, so would I have you to do, and to say with Tiberius, let us forget reports & false bruits, or give them leisure to grow old. For if we be angry, they may be thought true, if we neglect them, they shall be esteemed false. And truly reports are like unto smoke, which if it have passage it evanisheth away, without any ado, but if it be kept in,▪ it will soon take you by the nose, and make your eyes to water, or to leave the house. It is a too gross opinion to think that any Noble man's honour dependeth upon an other man's word: for properly no man can be deprived of his honour, but by himself, in flying from virtue to embrace vice. Nevertheless I will not infer that ye should suffer yourselves to be abused in action, rather than that should be, I would council a Gentleman to answer a fool, according to his folly: (Homo sum, nihil humani àme alienum puto.) The Gods themselves are jealous of their honour, as they confess: Nos quoque tangit honour, templis ga●demus & aris, Turb●que caelestes invidiosa sumus. Quod si negligimur, magnis iniuria poenis Soluitur, & i●stum pr●terit ira modum. Yea as the Doctors of Law cry out in a clear action, L.▪ Antequ● ff. de office proc●●s. jura clamant: And how can or will he maintain the kings, his Countries, or another man's honour, that is neither able, or willing to defend his own? There is no man I think of what quality, estate, condition, or profession soever, but he would be honoured and respected in his own rank, if he be not more dull and senseless, than a block. If we should suffer ourselves to be dishonoured by any whosoever, except it be by his Majesty, who may dispose of our lives at his pleasure, our state were miserable. Not, not▪ the Italians, who are of a far base courage than we▪ teach us this resolution, rather to die a thousand times, then to be abused and disgraced by any. Philip of Maria the Duke of Milan's Kinsman, being angry with a poor gentleman of Berga●e, named Lucio Pelfieri, kicked him twice with his foot, thinking that he durst never presume to be revenged: but within a short space after the said Pelsieri beat the Count Philipp in the City of Cremona with his pantofles. Little Ulysses sound out the means to blind that huge mass of flesh, which astonished every one with his monstrous greatness. Nature herself showeth us that the little wasp is able to trouble the furious Bull: and the Beetle to vex the towering Eagle. And among unsensible things it is reported that the little Island of Aegina molested the great City of Athens: and our own Island hath troubled as much the great continent of F●ant and Spain, as ever that of Sicilia did Italy. Not that I would council or encourage any man against that respect and honour, which he oweth unto his betters, but that I wish their might remain always a mutual respect, between us. Amean gentleman should always reverence a great man: and a greater man should not think that his goodly possessions, many followers, and rich revenues, can grant him any lawful privelidge to wrong his inferior. The King keeps the counters in his hand, and layeth some for more, some for less, as it pleaseth his wisdom. I fear not Eudamidas and Cleomenes scoffing, and that answer which they made unto the Rhetorician, who discoursed unto them of Valour, to counsel you against him who hath or would dishonour you, to go by degrees in revenging your quarrel, and not to begin at that, which in all reason should be last, and the very extremity itself. For I think it rather proceedeth of cowardliness then of courage, that ye go about at the very first to kill your enemy, as appeareth by ma 〈…〉 men's practice, that tremble for fear so long as they see him alive, whom they have offended; as if they had been wronged by them. Every man confesseth that it is greater valour to beat his foe, to 'cause him to confess his fault and repent, then to 〈◊〉 him. This is the only way to be revenged: and therefore we sight nor with a stone when it hurteth us, because it cannot satisfy our revenge. To the end that you may be fully satisfied of your wrong, the offender must have as great feeling in his repentance, as you would have pleasure in your revenging: which made Bias to cry out against that wicked man: I know that sooner or later thou shalt repent thy injury offered unto me, but I am afraid that I shall not see it: so said the Orchomenians unto Lyciscus who betrayed them. He cannot repent himself (which should be the principal end of this combat) when he is killed on the contrary, if you will observe he threatens you rather in his fale, & is so far from repentance, that he would kill you if he could. Alas! in killing him, you wrong yourself more than him: for you have caused him to die suddenly and unsensibly to undo yourself and all yours for ever. He is at rest, but you must run day and night to escape the Sheriffs & other the King's Officers hands. Wherefore learn of valiant Caesar to say of yourselves, as he did of himself: My choler maketh not me outrageous in seeking revenge, nor my just wrath to be cruel in exacting punishment. My next advise is that you never chose to yourself a Second, which if you do, it betokeneth both little courage and less discretion, that you should bring your friend in trouble and yourself in greater danger. For naturally all company causeth a greater confidence in any danger, then when a man is by himself alone. How unjust a thing is it, to make a friend partaker of our misery, and punishment, who is not guilty of our faults? What indiscretion is it to 'cause a man to fight for us, that is not offended, and for the most part knoweth not his enemy? We request men oftentimes to do that thing for us. which we would never enterprise for them. Surely this indiscretion is unjust, & to be wondered at, that we should charge a man to hazard his life for us, unto whom we will not give the fourth part of our goods: nor would he lend you a sum of money, without sufficient security: notwithstanding, as if he were instantly metamorphised into you; and ye changed into him, ye charge him, & he obaieth you, in a matter of far greater importance. How dangerous it is, ye may easily perceive; for if your Second be overcome any ways, than you must fight against two: for I know not wherefore an assistant should show any favour to his fellows enemy, having overcome his own, more than a soldier, should see his companion set upon in a battle, and not help him; though there be but on against him. The quarrel is not the Seconds, and therefore he is not at his own disposition to fight, or leave, until the quarrel be ended: He can neither be favourable nor sparing, without his prejudice and hatred unto whom he hath lent himself. But because your Combats are not single or double, but as his Majesty saith of you and all your kin, against him and all his: my wish is that this sort of Combat, were as well smothered in the effect, as the barbarous name thereof is unknown to any other Nation. Chapt. 28. Of deadly Feides. O What a shame is it to have our barbarous and horrible disobedience registered by the Kings own hand? what discredit is it for us all, that all nations should read that He and all his kin, against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 him and all his, bang it out bravely without respect to God, King, or common weal? What disgrace is it for the whole nation, to hear strangers upbraid us, according to his majesties own hand writ: that ye Nobles will think the King far in your Common; in case ye agreed too grant an assurance for a short space to keep the peace? Why do ye thus forget your natural duty (if I dare a●ke you without falling into feide with you) towards, God, your Prince, and Country, to follow your particular passions? Hath not the Lord commanded you to love your brother as yourselves? Hath he not cursed them that kill, and said thou shalt do no murder? Hath not the Lord commanded you to honour & obey your Prince? Should ye not obey his Laws & Statutes? Are ye nor Subjects? Should you not contain yourselves in that state, wherein his Majesty hath placed you? Was it not for his own defence only & his State, that he gave you armour to wear? When ye use them in your own particular quarrel, do ye not deprive the King and State of their due and right? In killing of your neighbours do ye not 'cause your Country's overthrow, and your own death, which are the chief parts of our Politic body? Think you to escape with your lives more than other parricides have ever done heretofore? or that our country can consist with these internal dissensions more than theirs? Not, not, deceive not yourselves: for Truth itself hath said it, and it must be, Regnum Luk. 11. 17. omne divisum desolabitur. The examples of confirmation should terrify you. Was it not the feid between the Hannonians and Barchienues, that caused Carthag's destruction? Was it not the dissension of the two Kings of Thracia that made King Philip to triumph over them both? Was it not the Prusian & Venetian feid that troubled Constantinople, & caused forty thousand men to be slain at one time? what shall I say of the Blacks, & Whites, that overthrew the flourishing state of Florence? Which of you all doth not know that it was the three or fourscore years feid, which made the English men triumph over France? And to come nearer home, was it not the dissension amongst the Nobles of England, that made Caesar, first conqueror thereof, (as he saith himself) and then William of Normandy, and the Saxons? who is ignorant of the great ruins procured by the long feid, between the houses of York & Lancaster? And which of us doth not lament the loss of our friends, by the civil wars between us and England? O quàm meminisse horret what hurt and damage we receive daily as yet with these barbarous feids! Wherhfore I wish you all to follow Scilurus his council, which he gave unto his 80. sons by the faggot of rods, to banish from amongst us, all hatred, feids, envy, malice, and jealousies, to be entirely, sincerely, & inseparably conjoined together in all unfeigned peace, love, friendship and concord. Nam vis unita fortior. Which we may easily effect in subduing our own affections, whereby we shall obtain a more glorious victory, then if we placed our standards in the farthest Senec. epist. 9 confines of Asia and Africa: our triumph may be more renowned, then if we overthrew the Medes and Persians'. For he that can conquer self Love, overcome Ambition, bridle his fury, and subdue the unruly passions of his own mind: Non ego cum cum summis viris Cic. pro Marcel. comparo, sed simillimun Deo indigo. Let us then arm ourselves against our common enemies and consider how we shall get the victory. Chapt. 29. How ye may overcome self-love. Self-love is the greatest disease of the mind, and may truly be called the plague of man; the capital Plat. 5. de leg enemy of wisdom, the canker and corruption of the soul: — Caecus amor sui Horat. 1. c●●. ode. 18. Ac tollens vacuum plus nimo gloria verticem. This passion hath not only been the cause of many Narcissus his changing among you Nobles, but also hath bred more diverse sects of Religion, and Philosophy, than ever the Hydra of Lerna had heads. We should all pray with the Spaniard, O God keep me from myself: For we are more blind than Thamyra in our own Faults, & more sharp sighted in our neighbours, than Lynceus. It is this passion that openeth the door to pride, vanity, and flattery. Wherhfore without farther enarration of the infinite mischievous effects, which Self-love bringeth forth in general, and particular, I council you all to beware and fly from it, in trying and examining yourselves narrowly with a serious and faithful search of your own imbecility, — ne cui de te plus quàm tibi credas. Hor. 1. epist. 16 When ye have once found out your own weakness, and are able to judge aright without all partiality: it is a token of a sound judgement, of a right will, and consequently of a ioieful victory. Chapt. 30. How ye may overcome Ambition. AMbition, which is an insatiable desire of honour, contends against Self-love for the first place among the passions, in respect that it far overcometh all the rest, as appeareth by Alexander's, Scipio's, and Pompeius his abstinence, in refraining to touch the fairest Dames of the world. This passion causeth Noble minds, & high spirits to tread under foot all Laws, as the ambitious Doctor witnesseth saying, Si ius violandum est, regnandi causâ violandum est, in caeteris pietatem colas. It vilifieth and contemneth all Religion, and good conscience, as jeroboam, Mahomet, the Turk, and Pope testify, who tolerate within their dominions all sorts of Sects and Villainies: and the Heretics confirm the same; for they had rather be the masters of errors and lies, than the disciples of truth. It breaketh the bonds of Nature, as is evident by the cruel murders of Parents, children, husbands, wives, Brothers, and near kinsmen, and the heinous facts of Absalon, Abimelech, Athalias, Romulus, Seï King of Persia, and of Soliman the Turk, besides our own daily sight and experience. Ambition in a word is that vacuum, which cannot be found by the Philosophers; that Ixion's wheel, Phaeton's chariot, and Icarus his wings figured by Poetical fictions. Through Ambition only the three parts of the world could not fill the three corners of Caesar's and Pompeius' hearts: the one Lucan. 1. would not endure a companion, the other would not acknowledge a superior. Haec Crassos, haec Pompeios evertit, & illum juven. Sat. 10. Ad sua qui domitos deduxit flagra Quirites. And as Nero's Arbiter writeth elegantly, the whole Petro▪ Arbit. world was not sufficient for their Tombs in these verses, which with the former I recommend unto your memory: Crassum Parthus habet: Lybico jacet aequore Magnus: Tertius ingratam perfudit sanguine Romam. Et quasi non posset ut tellus ferre sepulchra, Divisit cineres: hos gloria reddit honores. To subdue this affection you must not mount higher than your wings will permit. Limit your aspiring desires and ambitious thoughts within the compass of your capacity. Let ever your merits march before your pursuits, and think to attain unto some honourable charge & office of his Majesty through your own deserts, and not by the favour of your friends, or greatness of your Pedigree. Aspire ever by honourable & lawful means; otherwise be ye never so highly exalted & advanced, your honour shall be but small. To betray your Prince, to sell your Country, or to consult with the Devil to get either honour or riches; your shame shall ever exceed your Glory: and your punishment be greater than your recompense before God. Chapt. 31. A remedy against love. OUR third mortal enemy, which we have to fight against, and overcome, is Carnal Love; a most furious & dangerous passion: these are the three infernal furies: the three capital enemies of our salvation; the Devil, the world, and the flesh; these are the three general & universal passions, which comprehend all that 1 john. 2. 16 is in the world. Quicquid est in mundo (saith the Apostle) est concupi scentia oculorum, aut carnis▪ aut superbia vitae. This last foe, which the Courtiers call simply Love, is common unto man & beast, & turneth men into beasts. It was Circe's cup, & that Potion, which metamorphised Ulysses his followers. This is a strong and puissant enemy; therefore ye had need to come furnished with complete armour to overthrew him. David could cut of the head of Goliath, & yet was not able to resist Bathsheba. Samson could slay the Philistines with the jaw-bone of an Ass, & yet was made a s●aue to Dalilab. Hercules' performed so many incredible labours, that his Taske-mistres was feign to cry out, Defessa sum iubendo. & yet for all this was conquered by this enemy, & made to spin on a Rock by Omphila. Yea the Gods themselves were overcome by this enemy, who hath his quiver full of divers arrows, some with heads of gold, & some of silver. You must arm your selves against the shot thus. Abstain from the company of these impudent Laïs', who with their painted faces, smooth tongues, & glancing eyes study to entrap young Gentlemen in their snares; as also from reading of Love Pamphlets, which corrupt a chaste mind no less than bawdy talk. Consider that the beauty of a woman is like a flower that withereth, and that many have perished thereby; and it is a glory to triumph over it, in regarding it no more than Xenocrates did fair Phryne's enticements. Away with these diabolical inventions, and unlawful means, which many use to satisfy their filthy lust, Pin. 1. Pyt●. as the laying of a wagtail, or a wrynecke unto your heart; these drugs, and hot drinks, these enchanted Song. 7. rings mentioned by Ariosto. Beware likewise of these fearful superstitions, as to watch upon S. john's evening, and the first tuesday in the month of March, to conjure the Moon, to lie upon your back having your ears stopped with Laurel leaves; and to fall a sleep, not thinking of God; & such like follies all forged by the infernal Cyclop's & Plutoe's servants. Receive not those foolish favours also; as bracletes made of hair, the half of a ring, Letters written with blood: which bewich oftentimes the chaste minds of many Noble youths. Sit procul omne nef as▪ If your passion be too great, and that your affection is much inclined to love, break it into sundry desires, as the Poet teacheth you. Cum morosa vago singultiet inguine vena, Conijcito humorem collectum in corpora quaeque. Pers. sa●. 6. Resist it in time, and shifted it in changing place and company, or smother it with better thoughts: for a little thing may turn you, if ye would consider things in themselves, and as they are of their own nature. Plutarck laments, and bewails the death of his daughter in remembering only the fopperies of her childhood; and it was C●sars gown that troubled and disquieted all the City of Rome, which his death did not. In like manner the remembrance of love-tokens, of a kiss at your farewell from her, of some particular action, of a last commendation will afflict and trouble you: yea the very sound of her name. — His se stimulis dolor ipse lacessit. L 〈…〉. 2. All these things are nothing in respect of the essence of the subject, which moveth your passion, & kindleth your fury. And seeing the forms of love are variable & diverse, as ye may learn of the Poets, that it cannot be limited or bridled by certain rules: my best advise in this Combat shallbe the Apostles precept (which of itself is sufficient) if it were well observed (to wit,) carnem cum vitijs crucifigamus, that you mortify the Ro●. 8. Gal. 5. wantonness of your flesh. This is the best amulet, and most sovereign counter-poison against all Cupids venomous darts: and the allurements of Venus. Yet jest you should think, I play the Menedemus: I council you not to abstain from the frequentation of virtuous Ladies: which I think as profitable to form your Civil behaviour, and quicken your wits, as I persuade you that the haunting of those Calypso's are hurtful both for soul and body. It belongeth to such images as Pygmalion made to be lively and senseless all at once; for myself, I ever accounted the conversation of honest Dames the School of honour for a young Gentleman: nevertheless I wish you always to observe a mediocrity in all your visitations, and that you be ever upon your guard, chiefly amongst those who are fair, of a comely, gracious, and alluring behaviour. It is folly and lack of discretion, when you suffer yourselves to be lead into an unconsiderate affection. Imitate the Comedians in playing your part▪ only in words, except your suit be unto her for marriage, which requires in all reason, sound affection, & true love. But before ever ye invocate Hymen●●, Hymen, or offer any sacrifice unto I●no, my council is that you travel: as I will serve you for a Guide, the best I can, in this next book: that in France & other Countries ye may perfect, and accomplish that perfection, which is requisite in a Noble man. For traveling is the best way to perform that, as also it is a most excellent and sovereign preservative against Love, according to Ovid's own commendation in many places. Tutantúm, quamuis firmis retinebere vinclis, I procul, & longas carpere perge vias. TO THE RIGHT HONOURABLE ROBERT, EARL OF ESSEX And EWE, etc. Right Honourable According to the common custom observed at the parting, and farewell of friends, I humbly, like the poor Persian, do present this book for a little token of my great good will towards your Lordship; praying most heartily the best Guide of all travelers to conduct, and preserve you, both in body & soul, from the cruel den of Cyclops, the venomous cup of Circe's, and from the enticing voice of the Sirens beyond Sea, Et quodcunque mali est.— Truncoque simillimus Hermae, I point out the way, which I wish your Lordship, and all other Noble travelers to keep. So hoping that my affection shall excuse my presumption herein, and that your Lordship will accept as favourably of my small offer, as Artaxerxes did Sinaetas his two hand fools of water, I humbly take my leave, in signing eternal obedience unto Your Honour's Commandments. I. C. THE SIXTH BOOK OF NOBLE Institution, showing a young Nobleman's Duty in Travailing. The summary TRavailing hath ever been esteemed and used, as the principal & best means, whereby a young Noble man, or any other may profit his Prince, his Country, and himself. It is the true Science of Policy, and the good School of all government. There are no rules of Moral Philosophy so sure and certain as those, which we learn by other men's examples. This made Minos and Rhadamanthus, Solon, and Lycurgus, Plato and Pythagoras enterprise so great voyages, to frame their Laws out of that knowledge, which they obtained by observing the manner of foreign governments; in choosing the best Statutes, and leaving the worse: taking out of one and another, that which they thought best for their own States. For it is nothing to hear and see many things, if the Traveller judge not and retain that which serveth for his profit and use: He must weigh and measure all things with the weight and rule of reason. Wherefore ye young Nobles of great Briton having form your judgements by this discipline premitted and reform your imagination, to represent all divers objects unto your Memory, my last council is, that ye Travail for the perfecting of your knowledge, if the constitution, ability, and strength of your body will permit. To this effect, I propose unto your consideration, First what I think necessary for your preparation, before you take your journey: Secondly what you should do in your Travail. Thirdly what should be your behaviour after your returning home. Chapt. 1. Of a young Noble man's Provision for Travailing. AFter that you are assured & persuaded in mind, that it is with God's pleasure, and permission you should travail, and that your Parents have obtained his majesties Licence for you to travail; My first advise is, that you take your Tutor with you (whom I presuppose always to have been a travailer himself) and your honest Purse-bearer, with one Page only; for changing is not good. A greater train will hinder you from the knowledge of many secrets, that more privately you may attain unto: & also will make you to be observed more narrowly by the better sort of Strangers, and scoffed at by the meaner, not without jealousy & contempt of the basest. I wish you especially never to go without your Tutor, (who shallbe a faithful Achates unto you) more than Agamemnon would want his Nestor, or Achilles could be without his Chiron: and as Alexander had always Aristotle with him; & that great Scipio, who going in Embassage, took Panatius his Tutor, before the other four, who were recommended unto him only by the Senate of Rome: as also Ulysses had Pallas for his guide, in all his twenty years travailing. Because you shall not always happen upon a gentle Alcinous, and walk in his fair gardens full of all harmless pleasures; but shall either fall into the hands of a cruel Cyclops: or into the lap of some wanton Dame Calypso: and sail oftentimes between Scylla & Charybdis, yet with Pallas' help, and Tiresias his good council (that is by your Tutors & Purse-bearers prudent advise) you shall escape all danger. If your parents or friends will allow you, and your quality require a greater company than your Tutor and two servants: I council you to choose them in France; where you shall have good store of faithful men and boys; who will serve you gladly, & be profitable unto you, both in their natural language, and in buying of sundry necessary things, wherein your Purse-bearer may be cozened, either for lack of the French tongue, or because he is not so well acquainted with their price and fashion of counting. Next you must provide for money, which is the soul of Travail, as it is the Sinews of war. If your Parents or friends be contented with my first advise of three, in your Train: me thinketh two hundred pounds sterling at the lest will be but sufficient to maintain you honourably: as I tender unto them this petticount. Ten french Crowns monthly for your own diet, 8. for your Tutors. 6. for your man's, and 4. for your Page. and the other four crowns, which remain of your hundred french francs monthly for keeping you in use of your exercises, which I suppose you have learned here at home, except you continued in learning to ride, which will cost you fifteen crowns monthly. As for the other hundred pounds English, it will be little enough for your clothes, books, traveling, and sundry extraordinary charges: And so you may add or abate, proportionably according to the number of servants, that you will have or put away. Remember to take with you four bills of exchange for the whole year, with letters of advise to be paid quarterly by equal portions in frech-crowns of weight, or double pistolets, so you shall not be driven to those shifts whereunto I have seen diverse of our countrymen put to, by long expecting of letters from home, which either their friends forgetfulness, or the Carriars negligence, hath caused, nor shall you sustain any loss by the quality of your money in any country; but in some places both of France and elsewhere great gain. I would not have you to trouble yourself with too much carriage: for a light burden far borne, becometh heavy, & you shall find books, as all other things at a far better rate there, then here. Also you must fashion your clothes according to the country, where your residence shall be: unless you would be mocked and gazed at. Wherefore I recommend only unto you a journey-booke, wherein you should writ in good order every night at your going to bed all that you have seen & heard worthy of particular observation, that day; as here I will give for an example some few lines to fill up the first page. Chapt. 2. Some general points to be observed in traveling. Ulysses, the pattern of all travelers, had not only Minerva for his guide, but also Mercurius for his daily host, who fed him with that sweet herb Moly: that is, with the love of honesty and hatred of vice, which David more plainly calleth the fear of God, the only remedy against all enchantments and intisments of sin. Wherefore I council you to attempt nothing without imploring Gods favourable assistance that all your actions may tend to his glory, your own salvation; to the service of your gracious Prince, & the honour of your native country: that your carriage and behaviour be neither scandalous unto others, no● disgraceful to yourself: that you may continued all ways in his love, fear, and obedience, as you have been taught at home here. For the fear of God serveth for a curb, to restrain all improvident & violent courses, that carry men into inconveniences; and for a guide to instruct them in all things warrantable, honourable, and pleasant in the sight of God and men. And it is requisite that every day according to your first institution you consult with him by your hearty prayers. Next, seeing your chief end in traveling should be to become more prudent, my advise is that you contemn not, nor misprize any good council, how base soever the person be that giveth it; respect not the speaker, but that which is spoken, and chiefly if you hear that his life is correspondent to his words, be he never of so simple or bore a coat. for as Cato▪ said, wismen ma●e learn more of fools, than fools can do of wisemen: yea there is nothing so hurtful unto on that would be wise, then to have a good opinion of his own wit, or else to suffer himself to be wholly guided by one man, whom he will only believe against all the world. Trust not, nor mistrust strangers, but keep yourself between the two, without any demonstration of either of them. To be to confident in any man, it is dangerous: and to show that you mistrust him, is offensive, and maketh him to be your enemy: keep always the bridle rains even in your hand; neither to slack, nor too strait. join the Doves innocent simplicity with the Serpent's prudency: in defending yourselves from other men's subtle deceits, & cozening tricks: for you must never deceive, nor be deceived, if you can choose. Who would show himself wise, must observe both in word and action, the Laws and customs in things indifferent of that country where he travaileth: in obeying nobly and freely all magistrates and superiors; as also in examining all their fashions with the squire of Reason: not considering their strangeness, rareness, invention, or any such like accident in them: but truly, naturally according to their essence & utility, which is oftentimes hid. I studest sapere, qui ubicunque opus sit, animum possis flectere. For custom (as I have said) is a second nature, as appeareth by Darius essay, who asked of the Greeks' what they would take to eat their diseased fathers, as the Indians did, and of the Indians, what they would, to imitate the Greeks' in burning their fathers; who abhorred both his motion, and would not do any of them for all the world. It were a wonder to many to see, or hear how in these far countries, men make Reverence like women, women like men: how men in saluting one another put their finger down to the ground, and then up towards heaven: how they turn their backs towards whom they salute: and many such other customs; as never to cut their hair, nor pair their nails: some to cut it on the one side, & not on the other. But to come nearer home, and to those parts, where I wish you to travel; I doubt not but that you will marvel to see how the French men are afraid of the Seraine (as they call it) that the Italian will be sick to lie upon a featherbed, and an Alman to lie without two; that the Spaniard cannot drink like a Sueise: nor the Sueise eat like a Spaniard, (when he pays not for his meat) that we cannot drink the wine when it is low, which is the only sweet and pleasant drink of the Princes of Polonia: Sic ratione non comp●nimur, sed consuetudine abdue●mur: honestius put amus quod frequentius: recti apud nos locum tenet, ubi publica facta. In company hear more willingly then speak, & learn of others rather then show yourself a teacher, albeit your sufficiency perhaps be greater than theirs, that do speak: for it is many men's fault rather to show themselves, then to know what other men are, and to unfold their own wares, rather than to purchase new. With my consent you shall not enter in dispute and controversy, neither with those, who are superior in rank, learning, or age, nor with your inferiors in any wise. Notwithstanding I would council you to be discreetly curious in all things, and with every one, making your profit of all, applying your judgement to choose that, which is most fitting for your use, and to omit that, which is not. And to contain this general advise in few words, sit frons aperta, lingua parca, mens clausa: and more briefly, Vide, audi, judica. Hear, see, and say not all. Chapt. 3. Of some special things to be observed in travailing. 2 Part of duty in travailing. H●r. 1. epist. 2. HOmer (as Horace saith) utile propo suit vobis exempl●r Vlyssem, Qui domitor Troiae multorum providus urbes, Et mores hominum inspexit to imitate in the interim of your travail. Understanding by [cities] their Suburbs, Towns, & Villages, also their situation, their strength either by sea or land; their quantities, figures & circuits, together with their Havens, Ports, Walls, Gates, Bridges, which ye should mark, where they are strongest, where weakest; their Churches, Universities, Colleges, halls, Schools, Libraries, considering their Monuments, Images, and fair Tombs, Pyramids and Pillars: of what profession their schools be of: what famous men of Learning flourish in them: what number of Students, what company of strangers; their orders, privileges & such like. Moreover their Arsenals, Store houses, Citadels, Castles, Towers, and Sconces, numbering their Canons, their Munition both offensive & defensive, their store of commodities, not only to nourish the people within the Land, but to help their friends and neighbours in time of necessity: their streets, public Ambulatories, market places, and noble men's houses and such like; about discovery whereof, your Mathematics shall stand you in great steed. And to the intent you may have a more facile access unto the sight of all these, I would desire you not to spare some small consideration upon the keepers thereof. But [Manners] which are the vital spirits of all these, are much more difficult to be known, & require judgement far more, to observe their Government, whether it be Monarchical, Aristocratical, or democratical. Knowing this, you should inquire of their first establishing, beginning, and who was their first King: if it be ruled by one Prince, whether it be by inheritance, or election, how many races their King hath continued; how old he is; what wisdom and discretion he is of, whether he ruleth all things by himself, or by his council; or by both together: how he is inclined to war and peace: what good care he taketh to see that every man hath justice. Moreover how many children he hath: how, where & after what order they are brought up, and what hope there is of them; if he have none who is the next apparent heir to the Crown, either by the Law of the Country, or by the Law of Nature, or other pretences. lastly, what choice of persons the King hath about him for favourits; whereby you shall easily discover his natural inclination, ability, or weakness. If it be a common wealth; Learn who are the Governors, how many, and of what Quality they be, how long they remain in office, how, and by whom they are chosen: what is their authority, how many Counsels there be; and the number of every Council, how many jurisdictions they have, where is the supreme, and where the subalternate seats of justice, and which is common to all sorts of Government, inform yourself of their Revenues; whether they be in demain, in Subsidies, Taxations, Customs, Pensions, Tribute, or in Merchandise and Traffic. You should know, whether their forces be of themselves, by their friends, or by both together; whether they are stronger in footmen, or in horsemen; whether by Sea or by Land; how many Ports, Ships, Galleys, or other shipping they have, which are their strongest harbours, and safest; which the weakest, and easiest to be surprised: If their strength be well garnished with soldiers; & whether they are under any other king's protection, or if they stand by themselves. Especially learn who are the chief Noble men in all the country; who are fit for the council table, who are for the field; and who for both; what age they are of; in what credit with their Prince, and how they are honoured and beloved of the Commons. Likewise you should inquire of the nature of the people, whether they obey for fear, or favour; whether they be given to idleness or to pains taking; to eating, or drinking, or to both: whether they be addicted to war, or to peace: lastly, what virtues or vices they are most given unto, & quibus modis temperantèr habeatur. The lest of these are of no small moment to be understood: for besides the particular profit, which you shall reap thereby, you have a copious and fertile subject to work upon, either to reform evils in your own Country after your return, or else to move a commotion, or pacification between foreign powers & nations, as you may be employed in hereafter by his Majesty. Wherefore my last advise is, that you have ever your Ephemerideses in readiness to writ every night, what you have observed that day: and so with God's grace, you shall return home again sufficiently instructed in all things pertaining to the good government of the state. So you see, that I council you not to employ your whole travail in learning the cinquepas; it is your head that I wish to go in measure. Nor is it my will, you should consume your time, in marking the highness of one steeple above another, or the difference of one bell from another. Nor that you should fix your eyes to admire the fine marble in Italy, to look upon the Cardinal's fair palaces: to read all the bulls pardons, and pasquils in Rome: to tyre your feet in running from one Ambassadors house to another's: to go from Rome to Venice, and there to be rowed in the Gondels from one Courtesan to another, to swagger & fight all the night long in Milan: and so to spend your time, and money badly in base and common things, without respect of all danger, either of body or soul. Neither is, or ever shall my council be, that you should bestow your long travel, to learn how to become partial or factious, or to dissemble an injury for a long time, spying an opportunity to revenge: nor to become arrogant, or riotous, nor yet to cast yourself into a Labarinth of evil thoughts, which you would essay after your return, to bring forth in act either against your Prince, country, nearest neighbour, or your own family: whom I wish ever that you might honour, pleasure, and profit, directing your whole enterprises and endeavours to their good, before your own. Chapt. 4. A directory of the ways and Countries, where a young Noble man should travail, with some particular things pointed out by the way. traveling in my judgement is but a lively History, as Simonides called Poetry a speaking painting. Therefore I will not altar that method, which your Tutor observed in showing you the dead body. Go on, after you have taken leave of your Parents & friends to see first this short compendiarie of your long peregrination. Great Britain is the little abridgement of the great world: Here you may see in small bounds, which hereafter you may observe throughout the whole continent: this is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffuled about the terrestrial glob, where all things are contained and compacted in a lesser volume. Come then to see their majesties shining like the two great lights above; this Land is so pleasant, so populous, so abounding in riches, so fertile in corn, so rich in money, wood's, and waters, the air so clear, & the climate so temperate, that through your whole journey you shall see none more. Make Cambridge and Oxford to be in your way, if you come from Scotland: their acquaint yourselves with the learned Doctors, as I doubt not, but you have performed that duty at home: frequent their public Lectures, until you be informed of their orders, better you shall not see, nor find greater courtesy joined with learning until your return: fail not to see one of the fairest Libraries in Europe at Oxford, for the rarest, choicest and best disposed books I think in the world. After you have taken your leave of his Majesty & the Prince's Highness, & seen the uncomparable Monuments at Westminster, and other places about London; delight yourself in viewing his majesties great Ships at Rochester in your going to Dover, where you shall see a strong Castle opposed to that of Calais. In going to Paris pass by Amians, where you shall see both a strong City, and one of the finest Churches in France, hanged with costly pictures. For S. john Baptists head, you may see four of them elsewhere, aswell as there, therefore I council you rather to see the French Kings Tombs at S. Denis. When you come to Paris, which is another little world: by my advise you shall first salute the King of great Brittaines Ambassador (as in all other Countries where you go) before you go to the Court: & to the end, that you may be the more acceptable to his L. I wish you to take some letters of commendation from your friends to prepare the way, & to give you a more facile access thereafter. I think it is a token of little courage in a Noble man of any good sort, if he make not himself known to the French King, and contracts not acquaintance with the young Princes and Nobles of his Court; who are both courteous and human, as all French men are. Having seen the fashion of the King's Court, and that glorious Court of Parliament at Paris, retire yourself to Orleans; where you shall make your cheeifest residence, or else pass to Poitiers. For I think these, two of the best Cities in France, in respect of the wholsomenes of the air, the plesantnes of the fields; the goodness of the French tongue, the commodity of your exercises, the courtesy of the people; especially at Poitiers, and which I should have said first of all; for the liberty of your conscience, & most frequent exercise of your Religion, together with your best occasion to learn the laws, which I think should be your chiefest studies; seeing you have only to perfect your language, which your Tutor taught you here. In going to Poitiers, or if you stay at Orleans; it will not repent you to make a journeie of purpose to see my Lord of Plessis, who is one of the bright beams of this light, which shineth (praised be God) more clearly in this Island, then in any other Countreie under the Sun. He will recompense your pains with sweet and comfortable counsels flowing from an honest and godly heart, out at a golden mouth of eloquence, for your better direction and consolation all your life time after. Albeit I know that the common course of our travelers is from Orleans, to pass through Burgundy, or Burbonie towards Lions; yet I council you when you take your journey again, to go through Poictieu, Xaintonge, Gasconie, Languedoc, Provence, and to come up the River of Rhone, through Dauphanè unto Lions. For the nearest way is not always the best, and the farther way about, the nearer way home. In going through Guienne, you shall see 1. the Court of Parliament of Britain; the Praesidial Seat of Poitiers. 2. the Court of Parliament of Bourdeaux. 3. of Nerake, which is for Religion. 4. of Tolouse. 5. of Aix in Provence, and 6. that honourable Court of Parliament in Grenoble; with a Chamber of Half party for Religion, where in going any of the other ways, you can only see the Court of Parliament at Dijon. Moreover in taking the left hand, you shall see, 16. or 17. great Provinces, all different in Language, fashions and Laws, as if they were divers countries: you shall pass through many great Cities, and the second Rome avignon. There are many worthy and honourable men, whom I wish you to salute ever in your journey, and especially that valiant and learned French Hercules, my Right Honourable Lord of Deguiers in Dauphanè, that one day you may say you saw so famous a Captain, who hath honoured the French Chronicles so largely by his valiant, and almost incredible exploits, and as yet (notwithstanding his grey hairs) defendeth this side of the Alps with his sword, better than the white snow & nipping frosts. Having taken your leave of his L. you may have fresh money upon your letter of exchange at the bank of Lions, where I would wish you to pass through Chamberry to see the Court of Parliament of Savoy, & that imprennable Fort of Barreau, and the strong Castle of Momillaine; at the Fort you shall neither complain of your bad entertainment, nor loss of your journey; Brave Baron of Morges Governor thereof, is so well affectioned both unto our Religion and Country, that nothing will be hid from your sight. There are many things worthy observation in that well ruled Common weal of Geneva, therefore I council you to repose yourself there some month or more before you visit the Duke of Savoy at Thurin: of whom you shall have a fair cheerful countenance, and gracious enough entertainment: and I dare assure you of no less courtesy, at the great D●ke of Florence his Court, whose virtues you will admire: neither Doubt I of any Prince's Courtesy in Italy, if you go to them; but I will not council you to stay any long time there, after you have gone from Rome to Venice. That Countreie is so dangerous, that albeit you could be no more wounded than Achilles, yet the pleasures and diverse allurements to sin are so frequent, that you cannot escape the poisoned darts of Paris Alexander, Barbatos licet admoue as mill inde magistros. It were a fair and worthy voyage, if you shipped at Venice, with some Ambassador to go unto Constanti rend in faith, manners, apparel, and custom from all you ever saw before, and doubtless should find many other things worthy of observation, which are not in this hemisphere, which may serve much for the bettering of your understanding. But if you cannot go so far, at lest pass the mountain of Trante, addressing yourself towards the emperors Court, and Camp, through Germany: when you are in Hungary, mark the Forts; and if the Christian army be in the field, observe their order and fashion of Martial exploits: inquire for the Generals, Colonels, and number of soldiers of every nation; spare not to hazard yourself against God's enemy; for I would have you to be valiant and wise. At your return, if you pass not to Polonia, visit all those virtuous Princes of Germany; and because all their courtesies and promises of friendship are confirmed with the Cup in hand: I desire you them to practise that lesson, which I wished you to learn before, & despise not their custom in refusing to pledge them more than ordinary, rather than you should lose their favourable acquaintance, and displease them. Continued your journey along the River of Rhine, until you come to Flanders, where you shall not fear to salute the Archduke, and to see his forces, acquainting yourself with his Spanish Captains, ever to learn some good observation in Martial affairs. From him come to Holland & Zealand, to do your reverence unto that second Mars, Prince Morrice: there you shall think yourself almost at home, among our Britain army: acquaint yourself more familiarly with these two Hectors, S. F. & Ho. Vere's, and our most noble and courageous Lord Bachleuke. This is the place where you may learn to be perfect in military discipline; there you shall be moved by example, & encouragement to be valiant: yet I wish you not to be too rash in endangering your life and reputation, where neither your death nor wounds can be either honourable, or profitable. I will not wrong you so much, nor yet mine own judgement, as to council you to come home, before you kiss the most Noble King of Denmark's hands; & to know in what he will employ you unto our King's Majesty. They are the two Guards of this North Pole; and two Princes that cannot be envied more, then imitated in all virtue and wisdom. They are not more strai; lie conjoined in alliance, then united in perfection; as you were either an hearing, or seeing witness, within this twelvemonth. lastly, if you would go to Spain, I will neither council you, nor be your guide: for there the best natured Nobleman of this Land shall be corrupted: blasphemy, and contempt of all holiness and Religion are so ordinary and usual: Yea if the most devout and sincerest Papist in the world go thither with any money in his purse; he is suspected presently, apprehended, and found guilty by that cruel scourge of Christ's Church the Inquisition house. It is gain and not conscience: it is the damnation both of body soul, and not the salvation any ways, which the searchers of that Prodigious superstition seek after. Therefore come home, where ye may serve God aright, and employ that Talon (which you have gathered,) duly, as becometh you. Chapt. 6. Of a young Noble man's behaviour after his returning from beyond Seas. BEcause it is impossible but both your body and purse must be wearied after so long a ●ourneie: I think it good you repose and refresh yourself some month, before you come to consecrated unto his Majesty that, which you have gotten by your Travail. It is his due, and to him and your Country you are bound to employ all, as it shall please his wisdom to appoint, and prescribe you to do. Spartam quam nactus fueris, tam adorna. While you are kneeling at his feet, admire in his majesties countenance all those rare and singular virtues, and gracious perfections together united; which you have observed particularly dispersed among the persons of so many high Princes: advice well with what resolution and truth, you answer his wise demands. Remember your duty likewise unto your most Noble Prince Henry, & his gracious brother, the Duke of York. So long as you stay at Court, labour by your good behaviour to be known of all men, but frequent ●ew, and only such as you may learn something of; & not those vain and fantastic persons, who will envy and despise nothing more, than your worthy deservings, which dishonour their Rusticity & barbarous manners When you go to the Countreie amongst your friends, which I think necessary that you do once in the year: quia continuus aspectus minús reverendos magnos homines ipsâ satietate facit. and that you may provide before hand for your charges, I wish you to behave yourself modestly towards the Gentlemen, that are your neighbours, and all others. Think not (with a company of vain glorious companions) that they are any thing base or inferior unto you, who have a fine suit of apparel after a new and strange fashion, when they have not changed their good ancient belly. This should be one of your best lessons, which you have learned in traveling, to judge and esteem of a man by his wit, discourses, and integrity of life, & not by his habit, the form of his hat or by the fashion of his breeches. For a fine Diamond, be it never so evil cut, is better and more precious than the best counterfeit, that a goldsmith camput in a ring. It is ever Platoe's man, to wit, the mind, which I would have you to respect, and not the exterior parts. Forget not your old friends for new acquaintance; more than you should change the good ancient Britain fashion for some fresh toys. These are not the fruits, which are expected of you by your peregrination, that you should return home with some Bargamaske salutation, some Tuscan term, or Spanishpanan. Here the approved civility & Countreie language are more esteemed than either the Italian huff with the shoulder, or the Dutch puff with the pot, or the French apishness in ceremonies. Nisi sapienti sua non placent: omnis stultitia laborat fastidio sui. Finally he who is A and Ω, the beginning and ending, the parting and resting place of our whole Pilgrimage in this world, shall be my first and last advise unto you all; and to every on of you that you honour, fear, & serve him with a pure, free, and devout heart for ever, at home and abroad; putting your whole trust & confidence in him, dealing honestly, plainly, and Sincerely, in all simplicity, and equity in all your actions, according to the laws and Statutes of the Countreie: conscientiam suam quisque aperiens, semperque tanquàm in publico vivens, se magis quàm alios verens. Be moderate in all your thoughts, words, and deeds, laying aside all Pomp, glory, and vanity of this world to lead an happy, and contented life, and after this to possess and enjoy life Eternal. FINIS.