THE ARTS OF GRANDEUR AND SUBMISSION.  
OR A Discourse concerning the Behaviour of Great Men towards their Inferiors: and of Inferior Personages towards Men of greater quality.  
Written in Latin by Joannes Casa Archbishop of Benevento, Author of the famed Galateus concerning Manners: and rendered into English  
By Henry Stubbe Oxon.  Quintilian. Instit. Orat. l. 1. c. 1. 
Operum fastigia spectantur, latent fundamenta.  
LONDON Printed by A.M. for William Lee, and are to be sold at the Sign of the Turks-Head in Fleetstreet over against Fetter-Lane.  
First Printed in English May Day 1665.   

To my very worthy Friend Sr Charles Lyttelton, Knight, late Deputy-Governour of jamaica, one of the Cupbearers to His Sacred MAJESTY, and Major in the Sea-Regiment to his Royal Highness.  
Sir;  
ALthough this Treatise may seem impertinent to a Personage of your Endowments and Worth; yet I could not but Dedicate to the preserver of my life the first Essay of my recovery; and let you see that however I may be unfortunate, necessitous, or weak, yet I cannot cease to be acknowledging. When I was in jamaica, I had the honour, of your favour; and I participated together with others th● happiness of that Government, which needed not the capriccios or follies of any insolent and unworthy successor, to endear it to the Inhabitants. When I was sick, you made me a part of your care: and when my own resolutions, added to the violence of my disease, had inclined me to Die, you commanded me to live: and that I yet retain so much breath as to make this profession, it is out of obedience to your Authority, as well as an effect of your Tenderness. But I am not only to render you thanks for that being I derive from your Goodness: Moral Philosophy teacheth me, and that more solemnly, to acknowledge the Author of my well-being: and it is with all the haste, as well as Submission imaginable, that I testify my obligations to you for fixing me in the Family of the Right Honourable the Lord Viscount Mordant, and establishing my repose by the same Loyal, Noble, and generous hands, which have contributed so much to the universal tranquillity of this Kingdom. I have, at length, removed all the umbrages I ever lay under: I have joined myself to the Church of England; not only upon the account of its being Publicly imposed, (which in things indifferent, is no small consideration: as I learned from the Scottish-transactions at Perth) but because it is the least defining, and consequently the most comprehensive, and fitting to be national: wherein any unprejudiced person (not resolved to mistake particular men's actions or opinions, for Church-Principles and errors) may observe all those circumstances to continue in order to the promotion of Sober Piety, which the Angels proclaimed at the Birth of the World's Saviour; viz. GLORY TO GOD IN THE HIGHEST, PEACE ON EARTH; AND GOOD WILL TOWARDS MEN. In fine, it bears the impress of what is Ancient, and Apostolic, as well as True. I always had a reverence for those Primitive Christians; and it is with a sincerity not unbecoming them, that I thus declare myself: and I believe you will admit this deportment to be the best retribution I could make you; since it justifies your esteem for me, and those pretensions wherewith I am perfectly  
Sir, your most humble and your most obliged-humble Servant Henry Stubbe. Parsons-green Apr. 25. 1665.   

An Advertisement to the Reader.  
READER,  
IT was not with an intention to engage thy judgement, that Muretus recommended this ens●eing Piece as the best for its Style and management, that had been written since the time of Cicero. Our Author, Joannes Casa, Archbishop of Benevento, preferred this before his Galateus: and having penned that in Italian, he bestowed upon this Treatise his more attentive thoughts, and that language wherein he surpassed Bembus, Sadoletus, Longolius, Manutius, and indeed all others but Him whom he chose to imitate. He took for his example Tully: and designs the work according to his manner where he treats the Officiis. I shall leave the Discourse to recommend it self; and only inform you that I have changed the Title my Author gave it into what it is, because that however the word Duty may in some cases express the Latin word Officium, yet it is not adequate in English; and might be scrupled at by some Supercilious Reader. I observed that in this Treatise the Documents set down are more than once called an Art and Artifice; whereupon I thought it no incongruous Title, to express De Officiis inter potentiores & tennuiores amicos Liber, by the Arts of Grandeur and Submission, respecting the sense of the words, and Subject, rather than the genuine signification. Another thing I am to take notice of, is, That I use promiscuously the words Superiors, Great Men, and Patrons, as also those of poor Friends, Servants, Creatures, Vassals and Dependences. In which I have partly followed my Author, and partly amended him in the English; which you will observe to become more proper and intelligible as I have worded it, then if I had emphatically restrained myself to his Amici, Tenues & potentes amici, etc. If these be no Faults, I have committed none, but what I durst justify to my Author, and therefore make not a superfluous Apology.  
Farewell.   

THE ARTS OF GRANDEUR AND SUBMISSION, OR, A Discourse concerning the Behaviour of Great men towards their Inferiors: and of Inferior personages towards Men of Greater quality.  
I Have always thought that our Ancestors were freed from many of those troubles which are to us both continual and vexatious; in that they did not, as it is now our practice, retain in their Families, and in the number of their domestics, any but such as were absolute Slaves, to serve them in the ordering of their Victuals, attending of their Persons, and other private exigences. For whereas Man is naturally proud, haughty, and much more qualified to command, th●n obey; it cannot choose but be a troublesome, and odious affair to be a Master over such whose courage is yet entire, and their Spirits no way enfeebled. And therefore I believe the ancients had no difficult or unpleasant task, 
The inconvenience of our usual servants, if compared with slaves.  to command over persons that were already subdued, and tamed by captivity, exchange of fortune, and hard usage, or from their infancy enured to Slavery. We have to do with men Sturdy, Strong, and as it were Savage, whom not only Nature inspires with an hatred against all subjection, but even the freedom of their condition empowers to resist their Masters. They have rights to pretend to, and are capable of being injured: which occasions quarrels and contests betwixt them and their Masters, and sometimes gives them the face of justice.. Thus distractions multiply; and we become perpetually embroiled. Nor can it be otherwise; since every man is a partial Judge in his own case, and puts too great a value on his own performances. Thus it falls out as in auditing of accompts● they can never be balanced duly, whilst more is set down as disbursed than hath been received. Hence arise those bitter expostulations and complaints; I have spent myself in your Family; I have rendered you these and these considerable services; you are redevable to me for the achievement and glory of such and such enterprises. And on the other side; I have been your constant Patron and friend; you are obliged to me for your education and subsistence all this while: I have showed you these and these particular respects, and rewarded you thus and thus.  
My own inclinations and common humanity made me esteem it no unworthy or unagreeable design, to prevent, and allay these so usual and troublesome quarrels. Wherefore having oftentimes entertained myself with those thoughts, 
The Author's design in writing.  I at length happened to set down certain precepts, and as it were artificial rules for the management of that mutual relation, and intercourse which is betwixt Great, and Inferior persons: which from the resemblance it hath with that of old, is called by the harsh name of Service. And this I did, to the end, that if I had not failed of my intention, both the one and the other sort of men might receive such directions, as if they duly pursued, they might reap all the advantages aimed at in those mutual relations, and avoid the inconveniences which generally befall them therein.  
Now, seeing that it is our business to deliver certain directions for our conduct in a particular way of combining, and associating of men together: and seeing there are several sorts of communities, and associations of men, contracted upon sundry, and different grounds: It is necessary that first of all we distinguish and separate from all others that kind of Society whereof we intent to treat; 
Several sorts of relations and dependences amongst men.  to the end, that although there be some universal precepts which equally concern all, and the explication whereof is too large a theme to be handled at present, yet such rules as especially appertain to this subject, and mainly conduce to those aims we now propose to ourselves, may be distinctly and plainly set down.  
There is no action of man which is without design; 
Nothing done by men without some design, or end.  and it is in vain to imagine there is any so good natured, as that their visits and friendships are without particular ends, which though they are not always in our thoughts, yet do they nevertheless insensibly rule us, and influence us in all our enterprises. All Societies, applications, and addresses are made either with an intention to delight us, or advantage ourselves in the acquiring of things necessary, 
The several sorts of relations or Societyes, whereon grounded.  or of Power, or of Riches, and such like; or the improving our present acquests, or else securing them unto us: or else we propose unto ourselves the considerations of Virtue, justice, and Gallantry, and accordingly frame our comportment. Under the first sort (that I may illustrate it by examples) all lascivious actions, and amours, and such as are transcendently called pleasures, are comprised. The sense of common Utility and profit is very comprehensive, and includes all the motives whereupon all Estates, and Republics, all Corporations, and Companies are erected. For men embodie together in Commonweals, Cities and Corporations, to the end that being thus united they may live safe, and protected from foreign dangers, and domestic inconveniences: those other Fraternities, and Societies of an inferior rank to these, are instituted upon hopes of extraordinary advantage, and gains. Under the third sort is contained that friendship and amity which is managed by virtuous persons, not established upon particular advantages, but resentments of integrity, praise and decency.  
Inferior and ordinary persons when they apply themselves to the friendship of Princes, and Great men, 
The reasons why mean persons apply themselves to great ones: and why great men retain them.  and also Great personages, and such as are eminent for power, or wealth, when they caresse or admit into their Cabnets and familiarity such as are obscure, inconsiderable, and of little interest: neither the one or other intent by those applications Honesty or a good mine: no, they scarce so much as make that any part of their regards: but they principally, or only pursue therein either profit, or pleasure. All which is evident, in that mean persons propose not to themselves the service of the Just, the good, the valiant, or best tempered men, but (if they have opportunity to contrive and choose their relations) they join themselves to the Rich, to the Powerful, and such as are favourites of the Court, and populace: and having made their own fortunes, as if they had never entertained further thoughts, they retire, or at least covet to disengage themselves. Neither do the Great, Rich, or ambitious Potentates, employ, or oblige such as are of a severe and inflexible virtue, but such as are diligent, industrious, subtle, of a popular not rigid honesty. A morose integrity with them is as odious, as Bigottery in Religion: it may make the practisers of it admired at best, rather than employed, or confided in. Wherefore I shall omit all those harangues which relate to True and ideated Friendship, when agreeableness of manners and conversations doth unite virtuous persons together in a firm love, and friendship. These are as remote from our purpose, as are the ends thereof from those pursued in that friendship which we now treat of. Things of so different natures are not regulated by the same precepts: nor can they be reduced under one head, which are so disjoined in their designs, and management.  
There is a further subdivision of humane Societies: for they are contracted either betwixt equals, as betwxt Brother and Brother; or betwixt persons of a disproportioned rank and esteem, as betwixt Parents and Children. It is of great importance in the conduct of our affairs, 
It imports much to know the grounds on which Socyeties are founded.  to understand the nature of that Society and Friendship we are engaged in: for howsoever the world may give to all one common name, yet are the motives which establish them, and the obligations to prosecute and continue them, very different: and in the engaging therein, and interruption thereof, there is oftentimes neither that reaklesse of judgement, nor inconstancy, nor ingratitude, that men of small discretion, and insight into things, do imagine.  
It is not to be questioned under which branch of the last subdivision the Friendship we treat on, is comprised. Every one sees that it relates unto the latter sort. But as evident as it is, that it intervenes only betwixt persons of a different rank, 
The relation betwixt Master and servant, Lord and vassal, is betwixt persons of unequal degree.  yet do most men either not regard that consideration, or not remember it throughout the course of their life. It behoves us therefore to fix and determine what that general aim and scope is, which we propose to ourselves in this society and confederacy, and according to which we ought to form and conduct our actings: lest by mistakes and misapplications we fail in our projects, and wrongfully condemn others, or render ourselves liable to censure. It is not in this as in other cases, wherein Learning, 
Power and Riches make this inequality of degree.  Age, Nobility, or intrinsique worth and virtue is considered: no, these are not the grand inducements unto, and Pillars of this Amity, but only Riches, Dignity, and Power. And it were to be wished that all these should concur, to the end that the friendship might be the more firm, wherein those ends mankind proposeth to its self in these circumstances, may be all obtained, and no pretence remain for the dissolving, and interruption thereof. But however, it behoves us to consider, upon what grounds our mutual relation is contracted, and not only what we design, but what they may expect; and accordingly ensure ourselves: since, not according to the greatness of our own hopes, but the general answering of all theirs, this sort of friendship is established, and continued. Let us therefore not indulge ourselves in fancies, nor attribute more to the resucries of speculative men, nor principles framed in Studies & Hermitages by persons unacquainted with the practice of the world (which alone is the rule of prudent and performing men; and which alone gives actons the repute of being Honourable and Dishonourable abroad) than to the constant course of humane affairs, in which we may daily observe, that upon any great alteration of fortune, the whole nature and condition of this friendship is changed; and it is not more true, that many are reduced to the same level with, and even below their former equals and inferiors; then it is, that they likewise are enforced (notwithstanding any previous friendship of the nature aforementioned, and without any disparagement to such as admit of this vicissitude) to revere, ●ourt and compliment such as before were their creatures, and at their devotion. In all which accidents there is nothing strange, but the alteration of Fortune; with which such extravagances are usual, in advanc●ing, equalling and debasing men: and they who understand themselves comply with her disports, and accordingly demean themselves, Cases altering, but not they. Wherefore in all Communities, and Leagues of Friendship, let this be a general and infallible direction, 
A general rule to be observed in contracting any dependence.  That every person engaging therein, throughly examine the design and ends upon which he and others enter thereon; and let him carefully inquire into his own condition and abilities, and impartially judge how much he doth contribute to the upholding of that amity: and accordingly as he finds himself to be of importance to the other contractors, and subservient to the ends they have in ambitioning his friendship, so far let him value himself, and expect to be valued.  
But it is usual with men to cast up their reckonings otherwise, and they are thereby precipitated into great errors and absurdities. Wherein I would willingly undeceive them, that they might not give themselves and others the troubles they perpetually do. Wherefore as often as they shall enter upon those debates, they ought to remember, that it is not every thing which ought to be put into the Scales, but only Riches and Power. Forasmuch as upon this account only, and none else, is the relation to rich, and powerful men sought after, and acquired; and we subject ourselves to them in this manner, because of their Riches, and Power. It is but fitting therefore that such as are sensible of the calamities that attend poverty, who are weary of being miserable; such, the meanness of whose condition is become insupportable to them, and who cannot create themselves a better fortune without the helps of others, and that power which another must those impertinences, and not place too great a merit in their extraordinary wit, Nobility or Learning, (which yet I despise not; and) wherein they themselves put no great confidence, as to hope, or demand, that in regard of them, they should be equalled or preferred before those others. But perhaps they will say, We are the better men: We exceed them in point of behaviour and virtuous deportment. Our Families are the more ancient, and Noble: In Learning we surpass them. There is but one advantage they have over us, and that they are obliged for to their Fortune, not desert; had any thing but that blind Goddess, and chance (propitious to none but such as must absolutely depend thereon for their felicity) distributed those favours, we had deprived them thereof, or at lest disputed them. It is well for them, that prosperity is not always the attendant of virtue: and that there is some way to felicify those who deserve nothing, and apprehend nothing. I allow all this● nor do I silence their objections, by telling them they are partial to themselves; that they ought to give others leave to judge of their good qualilites, and examine their particular defects: I grant them all they pretend to; and being thus liberal in my concessions, I must yet tell them, that in this kind of relation and friendship, all that they insist on is frivolous, and not to the purpose. It was none of those considerations that endeared them each to the other: It was Riches and Power: It is from hence that those have the pre-eminence: and the want of them necessitates the others to submission. Either these terms ought not at first to have been accepted of, or not to be controverted afterwards. There was formerly a Law amongst the Aethiopians, that they should make him King amongst them, who was the tallest person. I would fain know if this Law had not extended so far as to punish any proud Pe●ant, or Philosopher, that should have ambitioned the Crown? Yet is it true that wisdom is to be preferred before an extraordinary Stature: and it imports more a Nation, that their Prince be endued with knowledge, than bulk of Body: All this is true; yet since the Laws of the Aethiopians have a particular regard to Tallness of Body; the Laws must take place; and tallness must be perferred. So it is with us: we must acquiesce in those conditions which usage and custom hath enacted, and which we ourselves (as a part of that multitude which gives Laws and Customs without control) have ratifyed. For so far ought we to be from adding aught to what hath been appointed, and from giving a value to any thing (howbeit otherwise very considerable,) where custom hath given it a disrepute, or contempt; that sometimes these kind of accessionals become derogatory. This, that modesty which becomes a Virgin in a Cloister, is criminal in a Courtesan: for since the esteem of a Courtesan depends upon her sprightly air, amorous gestures, aspect, discourse and dallyances: All that carriage, all those graces, addresses, mine, and Language, which recommend a beautiful Virgin or grave Matron to our admiration, are unbeseeming in a Whore: and lasciviousness, how criminal and odious soever it be elsewhere, makes up her praise and merit. Upon no other ground than this, was it decreed in some Commonwealths, that those Citizens whose virtues were transcendent, and not of a popular alloy, should be banished, though innocent: nor was this procedure much condemned by the great Philosopher Aristotle; since, in those Republics all things were managed in a regular way, and all estates and interests reduced to a temperament, it seemed just even to confine virtue itself, and limit her within a mediocrity stricter than nature ever placed her in. Let us then accustom ourselves to yield that precedence and quality to Riches and Power, which usage authenticates: let us be so wise in these friendships, as not to place an undue value upon Nobility, Learning or Virtue. Let us at length behold all such as refuse those terms (of which there is a great number) as we would turbulent and unreasonable persons, who are as troublesome in their friendships, as the seditious are in States.  
Thus it is manifest, that in these kinds of associations, such only are comprehended as are different in power and riches: and the bonds of them are not a particular affection and love each have for others, but utility. From whence also it is concluded (which was before asserted) that they are much mistaken, who think that this sort of friendship hath any affinity with, or aught to be managed according to the principles of true and exact friendship.  
Truly those men are very much deceived, and guilty of an intolerable oversight, who exact in these associations, those ardours and deep concerns which are only to be found in virtuous friendships. Those people ought to distinguish amidst such a multiplicity of relations as encumber and associate men one with another; and not expect to find every thing every where. For, that any man should demand or imagine that another should quit his own advantage, and abandon his particular profit, to serve him and procure his, and this in such a friendship as is established upon mutual conveniences, is a folly no considering person will fall into, or presume upon.  
It is observable, that in this sort of friendship both parties propose not to themselves the same advantages: but great personages expect from those that are indigent and inferior to them, service, and an awful regard: on the other side, necessitous persons purpose to acquire Riches and Honour from Those that are possessed of Wealth and Dignity. For they which are wealthy propose not to themselves by this retinue any further increase of riches, but they understand that the addresses and dependence of inferior persons upon them, not only augments their splendour and glory, but is beneficial to them in their domestic employments, and hath other conveniences, besides the particular satisfaction they find therein. Those that are inferiors, by reason of their poverty and that contempt which attends it, seek not only their sustenance and advancement, but protection in rich and potent families.  

He that depends u●on, or makes use of others, ought to understand their humours and inclinations.  Since that things are in this posture; as in all other affairs, it concerns us much to know the qualities and inclinations of those men we negotiate with, so it will not be amiss, in these circumstances, to make a diligent inquiry into the nature and inclinations of those persons with whom we live, that we may either accommodate ourselves to their humours, or refuse advantages that are not to be procured but on such difficult terms as we cannot submit to. In this inquiry it is not necessary that we should be very curious and exact, since a general account, and such as is commonly if not universally true, will satisfy: and indeed the humours of particular men are so infinite, that if it were requisite to be acquainted therewith, the thing were not feasible.  
To begin with a character o● those which are Rich; 
The character of the humours of Rich men.  they are generally inclined to pride, and contempt of others: for they live as if they were masters of whatever the world calls good; and abounding with money, according to which all things are valued, and which is the equivalent price of all things, they imagine nothing to be above their reach, and indeed, not already in their possession. The world is but a great market, in which every thing is sold; the opulent● suppose that whatever they can buy, is no great tender, if given; that no present can be made, which if it were to be purchased, would be too costly for their exchequer. And consequently, where no expense is great, no accessional is so considerable as to oblige the receiver to ●n extraordinary resentment. Thus they apprehend themselves already possessed of happiness; and that they may communicate it to others, but not derive any from them. Besides, they behold all men (especially that have the reputation of prudence) to set themselves wholly upon increasing their estates: they see it to be an indisputable point, that the rich man is never out of esteem and repute; nor can lose his interest, but with his fortune: that indigent virtue is rather admired, then followed; and that without riches it seldom procures, and never can maintain its esteem. And as for Power, it wholly subsists by large revenues; and vanisheth without full coffers, or a proportionable credit, which must be made good by an ample treasury at least. Hence they conclude, they may justly bear themselves high, being already 〈◊〉 of what all covet, all men admire, and without which even they who vilify it cannot subsist, or effect any great exploit. Nor doth it a little add to their arrogance and insolence, that many are unavoidably forced to apply themselves to them, and petition for many things at their hands. Nor are they free from the vanity of thinking that their riches entitles them to Empire, and that it is ●or these treasures, wherewith they abound, that Sovereignty is ambitioned. Thus great riches are attended with vainglory and insolence: nor are these the only defects of the opulent, for it is so difficult for men not to be transported with good fortune, that we may reckon petulancy, and a peculiar kind of wantonness which is unexpressible to be another of their vices. They are also addicted to luxury; and where delicacy is not the nature of the men, it is their practice; because the ostentation of happiness, is a part of it. In fine, great riches are never without, and oftentimes create great follies: but Civil happiness depends upon them; and good fortune is so inseparably annexed to them, that even in common speech, by those great fortunes which befall us, we understand nothing but great riches. All these Vices in rich men, 
The hu●●urs of men newly made rich.  more notoriously affect such as have newly acquired their riches, than ●hose to whom they have descended by inheritance. For custom takes away the admiration and value we frequently have for things; and the easiness of the purchase lessens our esteem for them: besides, who are ignorant of the miseries of an irrelieveable condition, & of the benefit that arises from small supports therein, or universal deliverance from it, understand not the happiness they enjoy themselves, and confer on others. But such as are sensible with how much care 〈◊〉 industry, or unexpected good fortune (which happens but to some) they enriched themselves; who retain a perfect memory of their wants, and the miseries it occasioned them, and the poor and necessitous thoughts and actions it put them upon; they are surprised with the change of their estate: and as men newly escaped from precipices and as yet filled with horror and affright, magnify their passed dangers beyond reason; so do they too much exalt their present enjoyments, and too overly behold the miserable and the poor. Whereunto if we add this other circumstance, that those who arrive to these sudden riches, are neither men of any education, nor insight into the nature of things, nor acquainted with the humours of men whom they retain or converse with; we will les●e wonder at those follies, and that vanity which their former, ignorance, mean spirit, and so vast and unthought of change of fortune, (requiring a novel gar●, addresses & parts; which they are not accustomed unto) produces in them. Examples whereby to verify and illustrate this character, are obvious in the City of Rome, and elsewhere.  
If any think they are injured by this character, and suppose themselves free from the vices we impute to them; they apprehend not things aright, since th● universality laeves room for particular exceptions, and whilst the usual defects of rich men are set down, occasion is given for them to glory that they are not such.  
As for the manners of such as are of great Power and Authority, 
The humours of men in power.  they are partly agreeable with thos● of the rich, already mentioned; partly they are better they being commonly endued with a manly spirit, courage, activity of mind, and a● incessant desire of glory: And as in the achieving of high enterprises, the concurrence of other is necessary; So it is to the celebrating 〈◊〉 their praises, and completing of their honour which is nothing but the opinion others have i● their deserts; and supporting their power an● interest, which is insignificant without a mult●●tude of firm dependences. Whereupon the comport themselves rather with gravity, the insolence, towards their inferiors.  
And thus much may uffice ●or the humou● of such as are rich, and powerfully The poor and needy are sufficient described in their natures, 
The humours of the poorer sort.  I add that they are directly ●●●posite to those others already charactered.  
Wherefore those poor people which depend upon rich, 
Poor dependants, how they are to deport themselves to wards their Superiors.  and Potent persons, aught to resolve with themselves to bear with all their inconveniences, their contumelies, injuries, and follies, and not only to employ their patience in enduring them, but their prudence to conceal them: and enforce their inclinations, if possible, to love them; which if they cannot do, they must make it their care to pay them all those regards and services, which the most affectionate would; for it is natural for them to desire every one should love them: it being a certain acknowledgement of their worth, and a testimony rendered of their agreeable carriage, when they are beloved: it being impossible for a man to affect a person whom he approves not of. Thus rich men arrogate all things to themselves, and are extraordinarily pleased with the addresses, and respects of their friends, who are in this case as so many d●ponents for the worth of the Grandee.  
But it is a difficult matter to comply with the impertinencyes and follies of these men: 
They are to bear with their defects and follies.  and to love a person whose foolery, and defects are so palpable, that he must be stupid who sees them not, and worse who approves them. All this is true, bu● since, as Tiresias in Horace says, 
Since you cannot yourself supply,  
But on another must rely:  You must submit to all this, and endure those conditions patiently, which you cannot otherwise decline. Wherein you ought so much the less to scruple, since this kind of friendship is not established upon real virtue, bu● advancement and profit. They are therefore to b● condemned as troublesome & malapert fellowe● and ignorant of what becomes them: wh● like (Davus the servant in Horace, during the Saturnalia, or twelft-night-Kingdom) deport themselves insolently, and reproach their Patrons all the year long, as he did i● those Holidays. 
'Twas Fortune that preferred thee;  
In one nature we agree.  
Cursed chance! my virtue's my disaster!  
I am all worth: but you're my Master.  This language is not to be admitted; an● proves often fatal, where the Patron is as powerful, as he is proud: Wherefore we aught not only to avoid such words as these, but even to shun such thoughts. For if once ● man indulge himself in those cogitations, 
They ought not to think ill of them.  it is impossible but he will lessen his esteem, and consequently fail in his respects, and the punctuality of his applications to his Patron, whereon depend this whole friendship and relation. They are no les●e faulty, and incur the same prejudice, who speak ill of their absent Patrons, and derogate from the reputation of those they ought to revere, 
Much less to detract from them.  and from whom they draw great advantages. These men certainly are doubly peccant, both because they perform not their duty, and because they act repugnantly, to what they speak: for they live with, and are the followers of one to whom they do not vouchsafe a good word.  
Those also that are proud and haughty aught to decline carefully these relations, 
Nor to demean themselves proudly.  and friendships, for there is not any thing so inconsistent with humble addresses, deference, and obsequiousness, as a proud mind: for we respect, and abase ourselves before such as we allow to precede us in some eminent manner; but such as are highly conceited of themselves, will not yield the preeminence to another. There is a generation of men in the world who are not more concerned for any thing, than not to acknowledge any man to be better than they, and who are so highly opinionated of themselves, that they think it unimaginable for any person to have acquired that excellence which they possess not. It is intolerable, to say any one is a better man than they; he is only richer, or more powerful: they have a lesser estate, but are not his inferiors: it is death to them to think that worth● and not Poverty should discriminate them. These are morose, melancholic, and peevish persons, that keep accounts of their services, and register punctually every bow, cringe, and compliment they make, and every good look, or acknowledgement, they are appayed with. If they be at any time reproved, they produce their table-books, and evince thence that the Congees are balanced, and that they are not behind in any one respect. So much received; so much paid. Oh insupportable vanity! Oh nicety not to be insisted on! These men ought to betake themselves speedily to some other course of life, lest they spend their days in continual trouble, and anxiety, and after all sit down with nothing, and curse their sad fortune; whereas they themselves only are to be blamed. He that would thrive in this employment, must be a mild, flexible and good man, who knows when to lower his top-sails, make his honour subservient to his interest, and to comply with fortune in all her exigences: and all this with a cheerful soul, or at least with that submission which discovers nothing of constraint and reluctancy: for no man unwillingly serves the person he respects. In this kind of Friendship, since pride in a Patron is a quality generally to be supposed, and since nothing gains so much upon it as complaisance and respect; all poor and mean persons ought to compose themselves with the greatest humility and submissions possible: which they must manifest partly in their words, and partly in their actions. In all discourses and entertainments they must use not only a sweet mildness, and complacential address, but also reverence: being neither rough, nor servile, or flattering. Which consideration imports them much, since they are certain to have frequent occasions of speaking with them, and there is not any thing sooner engages the affections of a man then an handsome address, and graceful language. The first caution therefore that they are to observe, 
But to be humble in their addresses.  is, that their language be full of submission, humility, and such deference as also tendeth to the debasing of ourselves: for we are born in an age that is extravagantly complemental; nor ought we to be ashamed of an error so universally received. Custom authenticates our compliance, and to repine were malapertness; to condemn it, an insufferable arrogance. It would be tedious to enumerate particular advertisements; to have intimated them is sufficeent.  
Moreover if at any time we are compelled to descent from our Patron, 
Never to descent from their Patron's judgement, or ●ut modestly.  and oppose his judgement, it must be done warily, and very seldom, and never but when it is not possible to avoid it: for it doth not become the same person to dispute, and to obey. It commonly happens at meetings and entertainments, there are dubious and subtle questions proposed and controverted: hereupon several persons of great ingenuity and parts expose themselves through their imprudence: for they assume to themselves the whole discourse, as if it were their due: they object, they reply sharply, they propound, they confound all things, they debate obstinately, without end, without moderation, (I had almost said) without sense: this is no sign of respect, or deference. I know they are apt to reply, how they are not to be blamed for refuting an opinion which an ignorant, and illiterate blockhead proposed: he started it on purpose to engage them in talk; the question was intricate and not be resolved in few words, and appertained to those studies in which they were singular: and therefore the mentioning of it could not otherwise be looked on, then as a challenge, or essay of their abilities; and therefore they ought not to be blamed for closeing with a proffered opportunity to manifest their great parts in ample discourses. All this I know: and I am further sure, that where the debates are like to prove obscure or tedious, more will start controversies than will hear them willingly stated: many will object, that will not endure contradiction, and having presumed too much upon their opinions and reasons, hate a confident and poignant refutation. These are to be entreated like friends, not adversaries: every advantage is not to be taken against them, nor every thrust put home, nor must your whole strength be employed against them. There is policy sometimes in abandoning the Field, and quitting a certain victory: It is not necessary that we always overcome, much less triumph: Some Conquests have been fatal to the victors: or else the 
(*) That is, a victory attended with the ruin of the Conquerors: as a● Thebes the Argives were overcome by the Cadmeans at Thebes: but they drew upon themselves a War afterwards with the Athenians, wherein they were over come. vid. Erasm. adag.  Victory of Cadmus, had never given occasion to the Proverb. But they will rejoin, that it is a difficult thing for a man whose reputation is ●●re in question then the thing discussed, being warm with dispute about a thing he is supposed or particularly pretends to be versed in● to restrain himself and to indulge or yield to an insolent puny; flesh and blood cannot endure this. All this I question not, or, if they will have me to do so, I allow of. But I am sure, and dare avow it, that this procedure is hurtful to them: and multiplies adversaries, rather than converts. No generous soul will twice become the scorn of a Pedant; but hate him as uncivil, whose Learning otherwise he would commend. It behoves therefore these kind of men either to regulate their passions, abate of their pride, and confidence, and accommadate themselves to the humours of others: or confess that they are incapable of this kind of friendship.  
Let them also take heed how they railly, 
To be cautious in their rallying with them.  and jest with, rich or powerful men, when they are not inclined, and in a manner commanded by them to that familiarity: for in raillery there is a freedom assumed, that agrees not, nay, which repugns with Grandeur; and makes those seem fellows who are superiors: Besides there goes along with it a kind of security, and presumption upon the others facile nature, which a proud and great spirit will not ordinarily endure. As for the Taunts and Sarcasmes of great men, how sharp and biting soever they be, they are to be entertained with a serenity of look and mind, or pleasantly retorted, and otherwise diverted: there ought to be no resentment, how passionate soever one be; nor how highly soever provoked: no emotion of the soul, or countenance, that may evince our displeasure, or disgust: Great persons think themselves condemned of folly, when their actions are disallowed: which as it is inconsistent with that haughty spirit and arrogance their Greatness inspires them with; so it is as unbefitting one that depends on their favour; who owes all his good fortune to them; and who ought rather to reflect upon the unusual confidence they have in him, by being so familiar; then be angry for their overacting it. As for sharp replies and answers upon such jests, they are to be eschewed: it is not for the same person to avenge his wrongs, and to be concluded under obedience. This advice is the more impracticable, by how much more pregnant and quick a man's wit is: for ingenious answers so easily occur to them, and so unawares fall from them, that without great discretion and command of their tongues, they are to be reckoned amongst the conversations It requires more than common patience, for a man of spirit, that is always armed, and often assaulted, not to strike again: yet this must not be done in these circumstances: No cause can be just for a man to oppose his Superiors; who if they be overcome, hate; and esteem themselves foiled, if opposed. Hence we see that being nettled with any reply, they immediately change the discourse, and avoid to intermeddle with those that handle them so roughly. Now, as by pleasant converse, continual applications and g●ntilesses, the proud are gained upon: so they are lost by crabbed looks, melancholic silence and sullynesse of humour. Moreover, it is ridiculous for a man to repine at their jests, whose injuries he must pocket up. It becomes therefore poor & indigent relations, not only to take in good part the sallies of wit or even immoderate jesting in their Patrons; but also to express a great joy and satisfaction in that familiarity they are admitted unto. And in the whole remaining course of their life, let them comport themselves with that moderation, that their discourse be agreeable, and so pleasant as the humour of their Patron requires, or will endure: For this is the char● they must sail by: His will and nature is that rule, according to which they are to frame their speech: And avoid taciturnity and pensiveness, which (how melancholic soever he be) in a dependant is odious, and displeasing, and commonly suspicious: for it usually creates in Great persons an opinion, 
They are not to be of a sullen humour, or aspect.  that such as are sad, dislike their own condition, or the behaviour of their Patrons: neither of which is acceptable. They ought not also to be talkative, nor intrude into his privacyes, or debates: this is irreconcilable with that reverence that is due from them. Nor ought they to seek, 
Nor forward in discourse.  or minister occasion of discourse; but stay till it be given, or that they be commanded to do it, thereby to pass away the time; as often it happens. For it becomes those, as Great men, to choose what matter they will hear spoken of; and he is justly blamed, who makes haste to begin a discourse before his betters.  
I formerly insinuated, 
Nor addicted to flattery.  that in this sort of friendship men ought to avoid flattery: I now come to propose my reasons for that caution; since others are of a different judgement, and think nothing to be more advantageous: They do particularly recommend the practice thereof, endearing it by the examples of many Illustrious persons, who have accumulated great riches, and obtained great honours solely by these means. But how gainful a course soever this may seem, I think a man ought not totally to esloigne himself from the regards of honesty and justice. Though I do not bind him up to the rules of that exact and imaginary virtue to be found only in the Books of Philo●sophers, and barangues of malcontents; yet there is a certain vulgar Morality (like Sterling coin, 
Nor debauched in their morals.  with a legitimate alloy, currant and passable) which I would not have them relinquish: nor, for any profit, to render themselves base and unworthy. For, if once they disengage themselves from the obligations of common honesty, even such as employ them in unjust actions, or are privy to them, have no ways to secure themselves from their attempts upon themselves, in robbing, or betraying them. A man may have his particular failings, yet whilst he retains a due esteem and reverence for those general maxims of justice which support humane commerce, & civil societyes; he may be looked on as a weak person, but not rejected or dreaded as absolutely wicked. But whosoever makes light of all those considerations which oblige man to man, and which represent him as virtuous; how small soever his miscarriages be, yet is he not to be trusted (however he may be made use of) nor admitted to bear a part in any society, much less in this we speak of. Beware therefore lest the desires you have of benefiting yourself, transport you beyond the rules of honesty. Now, what is more remote from honesty, than flattery? what more general artifice is there to introduce and propagate viciousness in men, then that? wherefore take heed, 
Seek not a parasite to be,  
Having professed amity.  There is a very great affinity betwixt flattery and obsequiousness: and indeed it is universally true, that virtue & vice have such a resemblance, they sometimes approach so near each other, that it is hard to discern betwixt them, or to distinguish one from the other: yet are there certain precepts, which who so shall adhere unto, he shall preserve his integrity, without disserveing himself.  
There is a certain temperament of language, 
The nature of an agreeable conversation.  and way of moderating ourselves in our discourses, which virtue being destitute of a proper and peculiar name, the Aristotelian Philosophers thought fit to borrow an appellation for it from Friendship, and to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because those who have that singular endowment, manage their conversation with all that affability, courtesy, and obliging deportment, which usually intervenes betwixt Friends. And it consists in this, that we neither absolutely resign ourselves up to the will and sentiments of those we associate with, nor abuse their civility with a petulant behaviour: retaining a cheerfulness and alacrity of spirit without sullenness; as grave, but not austere. To conduct us in this mediocrity and temper, it imports us much to know both those we have to do with, and ourselves. And these, as all other things● are best understood, by comparing those in which the distance is remarkable, rather than such where the distinction is more subtle and nice: as pa●ents and children, private and public persons. For that address which is proper enough to a private p●rson, suits not with one whose capacity is more public: what in one is civil, is saucy and malapert in the other. For a son, to reprove his Parents, 'tis impiety to censure a Magistrate, 'tis rebellion: to condemn one's equal, 'tis no unbeseeming action. This accommodation of language our client must punctually observe. The case is nice; he walk● betwixt two precipices; he must neither servilely flatter, nor be clownishly morose. All thi● he shall attain unto, if I be not deceived, without much difficulty, if in convenient place and time, he enlarge and somewhat expatiate himself in the praise of all such qualities and actions as he finds really commendable in his Patron; and never touch upon any thing that is to his prejudice or disparagement: To admonish and reprehend, it is an act becoming equals, not inferiors. And to magnify what is not praiseworthy, and which a man approves not, is the quality of a base, treacherous, and deceitful person. All his discourse ought to be attended with modesty and respect, not only because this is the most becoming civil persons, but by reason that liberty of speech argu●s us to be too secure and to presume upon the nature of those we discourse with. Let him avoid obscenity and ribaldry: whatever is wanton, or unseemly, let it not be so much as named; let every word, and every action signalise itself by its particular deference, and manifest that our client is no way indifferent what opinion his Patron have of him. Let him also take heed that all his carriage, every motion of his, whither he walk, stand, sit, or eat: that his hands, his eyes, his voice, all have nothing that i● puerile, affected, or distasteful: And not only this (which is an advice pertaining to another part of morality) but that all be managed with that grace and mine, as to evince how much he reverenceth and almost adores his Superior. No profuse laughter, no outcries or piercing exclamations, no rude or antic postures, no yawning, or frequent spitting, nothing that carries with it either neglect, indecency, or excessive freedom, is to be tolerated. All that liberty and negligence of garb, which some use when they would be debonair, and divert themselves from serious cogitations, is to be confined to the privacyes of men of equal rank and quality. Our client must never be so intimate: Not but that at some times, and for some while, with some persons, a pleasants' familiarity and freedom may happen to succeed well: but No man ever miscarried through excess of respect, or was disgraced for retaining a constant and proportionate sense of hi● Patron's Grandeur. That Great man either forgets, or abases himself, who seeks his divertisement with his inferiors; and when he either recollects himself, or resumes his former thoughts, he apprehends the absurdity and danger of these condescensions: and his serious and deliberate judgement is, that a client who complies with his Patron's weakness, takes too much notice thereof; and may perhaps be induced thereby to pretend to a further interest in him at other times, than he ever thinks aught to be allowed him: hereupon to secure himself from the effects his indiscretion: hath made him liable to, he esloignes himself from his client, who ought always to remember his own comdition, whatsoever his Master doth. Our ●lient also ought particularly to see that he be decently clothed, 
Of the garb and attire of such as are dependants.  with that nearness, and bravery, which suits with the dignity of his Patron. There is no Great man but pride● himself up in the ostentation of his riches and quality; and delights in perpetual acknowledgements of his magnificence and seeming felicity: Besides, it is a part of their splendour and luxury, to be served by men of a good age, mine, and garb.  
Although that it is certain that by their language and address, men render very grea● testimonies of their respect: yet it is more amply expressed by action. Wherefore it behoves inferior persons continually to attend upon their superiors, 
Of their address and attendance on their superiors.  and readily to entertain, & dispatch their commands: Nor is it imprudently done of them to use that conduct in rendering their services, as to endear them to their Master's knowledge by such cerimoniousnesse, as may not retard their affairs, yet evince that extraordinary concerns and regard they have for their Patron's quality, as well as person. It is not only necessary that business be done; there is an artifice in making known that it is so: and many actions are lost for not being sufficiently averred. Great men multiply their dependences more out of state, than necessity: there is a grandeur in the pompous delivery and receiving a message. An affectionate disrespect seldom prospers: it obligeth not so much by its sincerity, as it provokes by its ill example, and that diminution it carries with it of the Patron's dignity. Wherefore let them not slight these considerations: let them be constantly in his presence, and always make up a part of his retinue: let them be assiduous, but not troublesome. Let them not imagine that because he hath menial Servants & particular Officers for common employments and attendance, that therefore they are to be excused waiting. It is their appearance is requisite, not their aid. And this circumstance hath nothing singular in it, but extends to all inferior personages. Those which delay and trifle, who dispute or transfer commands (as more proper to others) who come late, or often absent themselves, introduce an ill example in this kind of relation: and being spareing of their own regards and applications, do as it were instruct their Patron how he ought to comport himself towards them, and not to be prodigal in his favours, where their returns are niggardly apaid. Who makes himself a stranger, ought not to wonder if he be treated as such. In the managing of business, and dispatch of commands, the first thing to be observed is a great fidelity and integrity: 
Of their fidelity.  And that, not only because it is decent, and most fitting; but also because it is most advantageous: for Great men where they find a faithful Servant, they usually entrust themselves with him, and rely upon his care and honesty, and are thereby induced to promote his peculiar interest. Besides this trustynesse our client must have a subtlety of wit and ingenuity, 
Of their prudence, and conduct in affairs.  to manage all things with that conduct, and quickness, as if it were his own concernment: or more vigorously, if possible; because it is more difficile to govern others affairs than a man's own. But these advertisements are general to all men of business, and all societies: In our relation it is a particular advice, not so much to regard what is really best to be done, 
They are to manage affairs according to th● judgement of their Patron, and not their own.  or what method is best to effect it, but what our Master will best approve: to whom since Fortune hath subjected our persons, we must resign our judgements. I shall instance but in one case, which he that will may make further use of. Great persons commonly retain in their service some Learned persons as Secretaries, whom they exercise in the penning of Letters, and manifestos, upon several subjects, to the end that they may be ready to indite them upon any exigency, for them to sign. These men adhering to these rules and precepts which they have framed to themselves out of their own observation, reading, and converse with learned and prudent persons, very frequently displease their illiterate, humoursome and fantastical Patrons, who account the numerosity of their periods, and Politeness of speech, pedantry; and all that is Rhetorical, to be but Academic impertinences, and the dotages of such as never understood the World, or business. Hereupon they blot out all that is good and proper; alter the whole design and texture of the writing, and deprave it according to the capriciousness of their particular fancy. What should a man do in this case! what counsel must our unfortunate Scholar betake himself unto? I know none better, than that of Euripides in his Phoenissaes. 
Amongst Fools thy wit disguise,  how hard a matter soever it prove, 
'Tis criminal then to be wise.   
I conclude therefore that as in their writings, so in their actions, the rule they are to order them by, is their Patron's approbation, and allowance: This is the standard, and measure they are to be tried by; it is from him they have their value; as the King's stamp and Image makes of any alloy currant Silver. They ought not to be solicitous what is truly the best, nor perplex themselves with scruples out of Divinity, Morality, or Politics: Their Patrons will is their Oracle: his pleasure makes every thing just, and reasonable, and prudential: who understands this thoroughly, needs no other Casuist, Counsellor, or Confessor: Nor ought he to satisfy himself how well affairs are managed; but how much to his Patron's satisfaction. Let our client therefore learn his Master's humour and caprichioes, as well as interest: let him inform himself of his particular inclinations, and passions, and the extent of his reason: let him know the language of his frowns, and smiles; and the dialect of his eyes, in all circumstances. Then shall he be accomplished for this Ministry.  
This is the whole part which an inferior is to act; these are his rules by which he is to guide and move himself. They are set down in generals; but the more full illustration of them, and accommodation to particular cases and accidents, is a laborious work, and which each man must supply himself withal.  
As for the rich 
Rich and great men how they are to comport themselves towards their inferior dependants.  and factious they are much more to attend unto the subsequent rules and directions: because that power, if not regulated by wisedom●, disposes them to greater follies and extravagancyes than others: And if they be for a while left to their own wills, without any check or guidance, vices take deeper root in them (as weeds in rich ground) and afterwards grow too prevalent to be extirpated. For, what is it, that a man would not undergo rather than subject himself to the barbarous pride and capriciousnesse of some persons, that I could name, but shall not? who are of so odious and insupportable a nature, that it is not to be wondered if even men of despicable fortunes and rank, choose rather to suffer their present want and penury, than approach or submit to them. But such as are poor and indigent, instead of a Tutor have the sense of their own wants continually to check them; and that necessity which compels them to seek their advancement in the service of another, daily makes them apprehensive lest they lose it: And, if they do offend, the miserable shall never want such as will blame them. Let rich men therefore know, that they themselves are obnoxious to Laws, and that neither Revenues, nor Dignity exempts from certain rules: Nature hath prefixed bounds to paternal authority; and it is impiety for any to exceed them. They ought not to despise and set at nought all such as they surpass in estate, 
They ought not to despise and undervalue them too much.  and to think that because they are not rich, therefore they are not men. Nor are they to exact all manner of services from every client; for though he be not able to subsist of himself, he is not therefore immediately to be abased and employed in the meanest and most abject offices. There are differences betwixt man and man, where riches intervene not: and in the distribution of their affairs, this disparity is to be regarded. Even all Great men are not equal in dignity or estate, and as absolutely as the client is to resign himself up to his Patrons will, and as requisite as it is for him to do so, yet that discrepancy of Great persons makes a necessary distinction betwixt the respects due to the one and other. Hence it is (that I may illustrate the thing more by the most remote comparisons) we mortals pray to God and honour him with a pious devotions but should a Great man demand of his vassals to rear Altars, and Sacrifice to him, and change their respects into their Religion: He were mad: And it is visible that we pay not to several illustrious Princes the same homage, which the Persians do to their King. Wherefore, as it is the client's part to serve his Patron without repining, cheerfully, and sometimes without staying to be called upon: So it becomes the Patrons not to abuse their facility and compliance, nor to oppress them with punctilios. He ought to remember, that those he employs, those that serve him, are not his Slaves, but Friends of a lesser degree; and as mercenary as they seem to be, fortune and their own wills only, not nature subjected them to him. They are free men; 
They are freemen.  this they owe not only to the Laws in being (which is manifest) but to their birthright. If there be any such thing as natural slavery and dominion, it is where there is the like difference as betwixt men and beasts: or where the one hath abilities to direct, and the other is either devoid of reason, or hath only so much left as, joined with abilities of limbs, capacitates him to be serviceably ruled. But these we speak of now under the notion of inferior friends, they are not merely qualified for porters, and such drudgery-works, requiring only strength of Body, but they are such as merit our commendation for their industry, wit and experience. Thus it is clear that they are free: and it is custom (as I said in the beginning) which gave this relation the name of servitude: which term, as harsh as it is, use hath somewhat qualified: for even rich and Great men when they accost their inferior acquaintances, in civility they profess themselves to be their Servants, because it is the fashion so to say. So that the word is now rather an argument of regard, 
Not Slaves, however they be called Servants.  than service or vassalage. But such as make inquiries into the true nature of things, ought not to perplex themselves about words. For as long as the ancients furnished themselves with Slaves out of the captives taken in War, and that there was no standing Laws prohibiting that usage, there was no great reason why they should desire to make use of persons whose freedom rendered them less obnoxious to their commands and power. Therefore it is no wonder if they did not afford it a peculiar name in their language, which had scarce any place in their Country. But after that Christianity had allayed the fierceness of men's minds, and abated the severity of unfortunate wars: when it began to be reputed an impious cruelty to enslave those who were servants to the same God, & not so estranged in enmity as to disagree in Religion; about that time it is probable that men of inferior rank & extraction being in want, began to be retained by greater and richer persons in salary, to discharge those employments which slaves formerly underwent: and in process of time it become so little disgraceful, that even men of better quality than ordinary, scorned not to take wages in like manner. But this custom is not supposed to have prevailed till the declination of the Roman Empire, when their authority was extinct who had power alone to give it a Latin name. Hence it is destitute of a convenient appellation; and it is not worth the while to invent a new name, which it is uncertain how it will succced; and therefore I shall be content to express the parties by the names of Clients and Patrons; servants and Masters, superiors and inferiors: and the relation betwixt them by that of conjunction, and friendship, not that any of these are proper, but that they are significant enough to cause me to be understood; And so I end this digression.  
Wherefore such as depress their poor Clients even to Slavery (which, who is there that endeavours not to do?) they do not only carry themselves inhumanely and unmercifully; but act tyranny, and injustice. For how Lordlike, and tyrannical, is it to walk abroad daily in the Garden or Grove, with a numerus retinue of these friends standing on the right and left hand, with their hats off, and yet never so much as to vouchsafe them a good look? Let us reserve this deportment for Kings alone: And for those who are not possessed of Empires and Monarchies, let them not pretend to royalty; lest their followers hate them, and their enemies deride them. They are as faulty, who embrace every little occasion to quarrel with their honest and well meaning creatures, in public; to chide, to rail upon them when the error is so little, that their folly becomes the only remarkable thing. What should this generation do with servants? For, howsoever that it be not for them to question the demeanour of their Patrons, or regret any thing; yet it becomes those others to consider what pressures they lay upon them. As for those who are so furious, 
Ought not to be beaten, or ill used.  and passionate, as to assault and beat such as by their Subjection have not lost their liberty: I think them fitter for Bedlam, than a serious reproof. Aristotle maintains, that betwixt the servant & Master there intervenes no such relation, as to make the former capable of an injury: Every action (he says) is just, nor will he allow any duty that he may challenge from his Master. Yet since even those servants are men, he thinks it not amiss if the Master regulate his power by the rules of common humanity. Nor is that saying impertinent, which the crafty and roguish Sauria makes use of to a Freeman who brawled with him.  
I am a man, as well as you!  
But Aristotle speaks of absolute Slaves; And, however, his discourse abstracts from Christianity. But our Petty Tyrants, that have not to do with slaves, treat all as if they were such, or indeed as if they were not men; yet do they not extend to them that regard they have for their beasts. For those Horses they use for their Saddle, or Coach, they take great care of them: they neither over-worke them, nor harrasse them out with ordinary labour, they afford them rest, and ease when they are weary; and cure them being sick, or lame: but for these poor clients, who hath any regard or care? who pities them being tired, or looks after them being sick? Is there any condition more deplorable, or vexatious, than that of such as are retainers to Great personages in Rome? This deportment is not only repugnant to Christian-charity and humility, but even that common notion of humanity which is imprinted in every man: let not therefore excess of good fortune destroy in any man the resentments of nature: nor let the apprehensions of their own riches and greatness cause them to forget that their Clients though poor, are Freemen. Yet must I confess that it is hard for a man to observe a just conduct, and to comport himself with an unblameable evenness in all occasions: Or so much as, upon mature consideration, to determine what that equability is according to which actions are to be regulated. For there is a great difference in persons, times, ages, the nature of things, men's manners, customs of Countries, and an infinite number of other circumstances; all which various emergencies cause us to vary our addresses and regards: and which require a vast comprehension that they be quickly and duly understood. I do not pretend to a greater judgement than other men; nor do I think it necessary to boast of my intellectuals: since in this exigency there needs no more, than that men perfectly remember those precepts I have already set down. And those precepts are only two in number. 
Two great directions for Superiors, how to deport themselves towards their Inferiors.  Viz. That men would not abuse the obsequiousness of their Clients; but employ them with that tenderness and civility, and so adjust unto them their negotiations, that they may apprehend themselves not to be indifferent to their Patrons, nor them insensible. And, That they do not mistake morosity for Grandeur; nor great passions for Greatness. Wherefore as often as men have occasion to make use of the service of others in the mannagement of their affairs, they are to consider the quality of the several persons about them, and with a regard thereunto, to appoint mean and sordid employments to men of as base a rank and extraction: They ought not (as some preposterously do, (to their own disparagement more than that of others) employ Gentlemen in their Kitchens, and scullery, or such like mean offices. There is not so much of state in that ambitious humour of being served only by persons of worth; as there is odium, in debasing them so low. Nor ought they to set weak and sickly persons to hard labour: nor to cause the serious and grave to personate the Antique or Buffoon; nor the aged to act the parts of the young and sportive. Homer doth not represent his Achilles so as if he employed Phoenix, that reverend old man, to be his Butler; but fixeth this employment on Patrochus, a man of more agreeable years and spirit● They are also to take care that they never impose an extraordinary trust, 
They ought not to be put upon unnecessary trolls.  or laborious command, on any, or engage them in any great quarrel, but upon a great cause, or inevitable necessity: For common humanity obligeth us not to make a Sport of, or any way to misuse the good nature, care and vigilancy of another. For even such as are absolute servants love not jestings of so much trouble and importance to them● and commonly express their resentments as bitterly as he in the Comedian.  
Slave that I am to a capricious Master! Is this a time of night to go to town in? This errand might have been respited till daylight.  
Daedalus, that brave Engineer, is is said to have had all manner of springs and Machine's of iron wherewith mechanically to represent the actions of several living creatures: 
Nor be put upon unsuitable employments.  But, can any man imagine that he ever made those to fly, whose nature it was to swim? or, that having no occasion to exercise his art, that he yet never permitted them to rest, or stand still? Let them then generally follow his example, and let them temper their commands with mildness and moderation. As for those who are all imperiousness, who know no requests but what are express commands, 
Nor two imperiously treated.  who enforce those services they might otherwise readily dispose of; with whom every failour, is criminal; and two or three petty defects an unpardonable miscarriage: certainly these persons are not only very injurious and oppressive in their demeanour; but aught to apprehend their own condition, as being environed rather with so many enemies, then accompanied with a large retinue of Friends.  
There is also in the ordinary discourse and conversation of great men, a certain mildness and affability, or rather staidness, 
But with affability.  and severity of temper mixed with courtesy and jocundnesse, which whosoever practices, their dependants respect them as if they were their parents, and are so far from detesting them as tyrants, that they have a great affection for them. It is incident to humane nature, to hate whom they stand in fear of. But oftentimes it falls out, that many men studying to avoid excessive familiarity (which they think inconsistent with that port and Grandeur which is requisite to their quality) they become peevish and Surly. It will be no impertinent digression from our present purpose, to relate the story of Deioces a Mede, who was endowed with very great wisdom. Herodotus tells us, how by reason of the great opinion hi● Country had of his justice, he was chosen King, and amongst several laudable customs he put in practice, this was one, whereby he preserved the dignity and honour of that Throne he was newly advanced to. Whatsoever business he had to dispatch, or employment to confer on any man, he managed it by others, so as that he suffered never any Median either to speak with him, or once to see him. This worthy personage did apprehend very much lest he should be envied by his Subjects: and that they who had lately been his equals, and lived in as good fashion as he, would not patiently endure he should possess that extrordinary splendour & honour they themselves had conferred on him. This inconvenience he thought to remedy thus, if he not only declined their converse, but presence; and accustoming them to the commands of a King, he extinguished in them by degrees the remembrance of that private condition in which they had been better acquainted, and which they could never totally forget whilst the memory of it would be renewed by constant visits and interviews. Nor indeed is it unusual for men to f●a●e, and highly esteem those things that are removed from their sight, and with which they are unacquainted: and that Opinion, like a multiplying Glass, should magnify things at a distance. Yet would not I advise Great men so to demean themselves towards their Inferiors and dependants, 
Yet not with too much kindness.  as if they were their Brothers' and make them their confidents: no, this complaisance is peculiar to real and sincere friendship. But as I would not make this last my advice, so neither can I allow this austere and sullen behaviour. It is true Deioces did well, considering the unsetledness of his new Government, and the Persons he ruled over, who were Barbarian sinured to absolute Monarchy: Yet certainly his condition was attended with a great many unpleasant circumstances; particularly, in that he deprived himself of all society, and that delight which ariseth from the conversation of friends. Wherefore let great men preserve their State and honours; yet by means agreeable; and when their leisure permits, let them willingly lend an ear to the applications of their domestics, and reply courteously, and sometimes begin discourses with them, and railly with them, and comport themselves with mildness: to the end that they may not altogether resent their ill fortune, but be satisfied that if their necessitousness reduce them to depend on another, yet their quality is not absolutely servile. Let no man abuse himself; humane nature delights not in being subject: All men affect liberty: and however many ambitiously and vainly boast and make show of the Empire they have over others; wise men are content to possess it, without unnecessary ostentation thereof.  
There are some who maliciously dissemble an affection for their Clients, 
Their Serviceableness ought to be recompensed.  to the end that they may oblige them more effectually in their service; they humour them with very good words and small favours, and having reaped from their industry and unusual diligence all advantages imaginable: they recompense the assiduity of their services with a little good language. This is an unworthy deportment, and so far from becomeing a person of worth, that it is not to be eudured in any body: it is a mere cozenage; and if it be not handsome to defraud a man of his money and estate; it is criminal, to rob a man of the fruits of his labours, and many years' attendance; to defeat his hopes, and that expectation which we ourselves fomented him in.  
It is also a subtle but unjust artifice which some men use, who reckon it amongst the obligations they have put upon their domestics, that they have not evilly entreated them: they register every good look, civil word, or courteous action of theirs, and think they have thereby sufficiently rewarded them for all the cares, troubles, and dangers they have undergone for their sake. I must tell those persons, that it was no part of their agreement, or expectation, when they first came together, to be so served: they never proposed to themselves the requital of one courtesy, or civility, by another; but that riches, and r●all profit should accrue to them by that dependence. And it is no true payment, if having hired a Fiddler to play all day at a feast, we should when he demands his money, invite him to sit down at the table, and to hear us sing or play in the like manner, or perhaps more skilfully. No, he did not (as I may say) lend his music, to be repaid in kind, but sell it.  
Furthermore, as it behoves inferior relations to put up the wrongs and injuries done them by their Patrons, and not only patiently to support their contumelies, but with complaisance to behave themselves thereupon: so on the other side, it becomes great persons not to take notice of every little failour in their creatures, 
Every little default in them aught 〈◊〉 to be resented.  nor rigorously to insist upon each punctilio with them● nor to censure them for every petty defect in their manners. For we may easily guess, how hard or rather impossible a matter it is to find another man entirely complacential and never to disoblige us in word gesture, or action: since we ourselves, who ought better to understand our minds and inclinations than any other can, can never so conduct our affairs as to be always satisfied with the mannagement thereof. Wherefore let them take heed lest they fall into too violent a passion, or too severely resent the defaults of their poor servants, as often as they mistake or err in the discharge of their ordinary employs, or dispatch nota message so well, or fulfil not a command so punctually, or readily, as might have been expected, or wished. There are many who are too rigorous herein; not imagining that it is much more easy to contrive than to put in execution a thing: and that how facile so ever it be at first appearance in the designing, yet many accidents and difficulties intervene, which impede and retard its performance. Nor ought they only to connive at, and pardon such faults as be purely involuntary, or as humane frailty precipitates them into; but also diligently to examine their own breasts, and to consider whether they themselves have well weighed all circumstances, and that they are not either in part or altogether culpable for those defects, which are imputed to their poor servants. For it commonly happens, that all the providence and forecast of the most wise and careful servant becomes sucesseless, and prejudicial, through the indiscretion, peevishness, inconstancy of mind, and hastiness of humour in the Master. Which made him to cry out in that ancient Comedy. 
Pardon, ye Gods! the destiny's too bad,  
To be a Slave, and to a man that's mad.  Let them beware therefore how they censur condemn, or otherwise reprove their servants, whenas they themselves only are in fault, and deserve to be blamed.  
Moreover whereas this conjunction is effected, and that men enter on this dependency upon no other aims and terms, as I have already evinced, than hopes of advantag●● (without extraordinary regard to particular inclinations, 
Great men ought n●t to b● unmindful of the interests of their dependants.  or affection) Great personages ought to provide so for their dependants, that such as serve them diligently and carefully, and signalise themselves by their serviceableness to them, may not be defeated of their recompense, and and what they may justly expect. And as it is the duty of such as are subordinate, and inferiors, not to press too vehemently in their own behalf, nor to urge their own concerns too much with their Superiors, but mildly to insinuate the remembrance of them, 
Nor they too boldly to importu●● their Pa●ron●.  or lightly to mention them upon occasion: rather suggesting them to their memories, then importuning their justice: For he understands not the artifice of obsequiousness, nor the address due to Great men, who treats them as a Creditor would his Debtor; who doth not solicit modestly, but boldly as it were arrests them: What ever he may have of right in his demands; the way of promoting his interests, is injurious. Thus parents are displeased, and all men authenticate their resentments, when their Children implead them, though justly: there is something of indignity in the procedure● The difference betwixt parent and child, and the disproportion betwixt their quality, all vanisheth when they appear under the names of plaintiff and defendant. As the client ought not to be troublesome to his Patron, in recounting his merits, or importuning his rewards; so it becomes not the Patron to forget his deserts, nor to respite his acknowledgements too long. It is ungenerous in this case, not to own the industry and faithfulness of your creatures; and who stays till he be reminded of his duty, either must be reputed insensible, as not knowing: or unworthy, for slighting it; and must blame himself, if he fall into disrespect with his Clients, or be afterwards disserved by them These kind of men should apprehend, that they are under an obligation to promote their personal advantages; the thing is a real debt, without the formality of covenant & bond; and we are engaged to see them recompensed, who lay out themselves and their lives, for our advantage. We ought not to overvalue our goodness, nor to imagine our selves to be generous, in all our retributions: to enrich or otherwise gratify our affectionate creatures, is not always a largess: To be great, to be powerful, doth not entitle us to the abilities of other men, nor authorize us to challenge all their performances as our due: We are redevable to them for what they have done for us, and do but in effect pay them wages for their attendance and employments under us. We ought to be as ready to acknowledge, as to make use of them: and to proportion our sentiments and munificence to their zeal and diligence; and to imitate the earth in its products, which the more it is cultivated, tended, and looked after, the more plentiful crop doth it yield the husband man. Hereby we shall not only act a part befitting us, but acquire the reputation of gratitude and liberality: wherein one may observe, that more is gained then an unprofitable and insignificant applause; For our creatures are thereby more fixed to ourservice, and more devoted to our persons; and others are inclined to embrace all opportunities of obliging so sensible and good-natured Patrons.  

Such as are dependants, ought not to be straightened in their diet or salaries●  Great men ought also (howbeit many think it a matter of small importance) to take special care that their domstiques and inferior friends be well provided for; that they be not straightened in their diet, nor poorly maintained, so as to be reduced to mean Shifts whereby to victual and otherwise accommodate themselves, for it is a part of the recompense due to their officiousness, and no act of singular Grace, that every one of them be maintained according to his quality. They which usually pinch them in their victuals, or totally discommon them, like slaves, upon any misbehaviour, or neglect, are to be reprehended upon two grounds; both because they disoblige, and incur the hatred and reproaches of those self same persons by whom they affect to be respected and commended: and, for that they give the world just cause to censure them for parsimony, and niggardlyness towards such men as are only retained by them (there being no other reason imaginable, why they should create themselves that trouble and expense) and designed to augment their splendour, and possess the people with an opinion of their generosity and magnificence. Besides, those very persons finding their smallest miscarriages and peccadilloes so severely examined, and their deserts little regarded, they contract a disesteem for their Patron, and his service; and at length absolutely despise him. Nor do they study which way they may either recover his good grace, or preserve themselves any way therein; but by degrees esloigne themselves from him: And, to speak modestly in the case, It is not to be presumed, that any man cares to be beloved, or to love another, but for interests sake. Hence it is that few or none, but such as are of the meaner sort, will condescend to others, and become their followers: No; it is profit which cements, and profit dissolves this league. It behoveth therefore great men to endeavour as much as they can to enslame their dependants with all just hopes, to endear them unto them as much as it is possible, to the end that they may the more cheerfully serve them, and embrace their interests with such confidence as becomes men who know their own good fortune entirely to be joined therewith. And this they will effect, by treating them rather civilly, then imperiously; and by expressing proportionate resentments and favours for their merits. But as the world goes now, most great men imitate those Laws which are none of the most prudent, though enacted by several Cities, whereby men are affrightned from doing ill by terrors and penalties: And they imagine it enough, if they make provision that no man escape unpunished, or, at least, obtain advancement by his crimes. I should think it much more agreeable for them to regulate themselves by those Edcts which are by Xenophon termed Royal Laws: by which Laws it was ordained, not only that offenders should be punished, but the virtuous recompensed, by proposing rewards to the valiant, and the good. Let great men therefore study to render their dependants absolutely their creatures, and to make it heir inclination as well as interest, to adhere unto them. For, Command is then most pleasant, and obedience least irksome, when it is established upon the client's devotion, and not d●serence only. As for that Empire which is founded upon constraint, and the necessitous condition of repining vassals; I believe it to be a qualification God confers upon such as he accounts worthy of that punishment whereto Tantalus is said to have been condemned in Hell, where he was continually to languish under the dreadful apprehensions of a second death continually hreatening him.  
It is a cunning and subtle devise which some men have, 
Discord ought not to be sowed and fomented amongst dependants  of sowing discord perpetually betwixt their dependants, and keeping them at variance. These men fear nothing so much as tha● their creatures should hold a good correspondence one with the other and think the worse intelligence they have one with the other, the better they shall have with them all themselves. I shall only demand of these politicians, and Great wise men, if their dependants be wicked and of a suspected fidelity, why do not they discard or correct them, rather than jealously watch over them? If they are men of honesty and integrity, why do they create themselves an unnecessary vexation? what great exploits can they do by the service of such as so little understand one another?  
Wherefore let them learn the Art of ruling, and that conduct which is necessary to the proper managing of power: This is no easy and common matter, or such as may be acquired without extraordinary attention: It comes not by instinct, nor is propagated by generation: to the obtaining thereof more is requisite than a great fortune, and a sense of its necessity: in fine, it is so transcendent a quality, that to speak the truth, it seems to be placed above the designs and contrivance of mankind, and it is rather a peculiar gift of God, than the acquest of humane prudence. But the directions leading thereunto are not to be delivered occasionally by a digression in this discourse; but to be deduced from another Art, wherein whosoever is thoroughly conversant and knowing, the same will neither fail in the suitable Choice of his instruments and Creatures, nor in his comport towards them; so as to effect, that they who mutually love and correspond among themselves like Brethren; may also agree to love, serve, and even adore him. Amongst the documents of that Art, it is one great and wholesome Precept, That such as are in power ought to assure themselves of the affections of those they rule over: hereby their Empire is more secure and stable, and the voluntary services of their vassals are not only more pleasant to them, because unconstrained; but infinitely more advantageous to their Rulers, whose interests shall not be neglected any way, as long as their persons are not indifferent, or odious to them. Whence it appears, how much they mistake themselves who live at continual variance with their families, who not only abandon their concerns, & forget or slight their particular advantages, but depress, and oppose them, as if they were their adversaries: whose sense of the unusual care, fidelity and dispatch of a good servant, prompts them not to reward or prefer him, but to fix him to their adherence, by making it impossible for him otherwise to subsist: They imagine that he would be less their friend, if promoted above the condition of a servant, that if once his Fortunes grow considerable, he will certainly either totally prosecute those, or (if he be excessively generous and acknowledging) only intermix their concernments with his own; and make that but a part of his care which is now his whole employment. I should think it a much more wise course, to imitate as far as possible (for the alteration of times, Religion, and other circumstances hinder us from following the practice) the usage of the Ancients who made Freedmen of such as had faithfully served them; thus we should distinguish those who signalise themselves to us by their industry and faithfulness from ordinary and servile Dependants, and admit them to a nearer and more generous friendship or relation. Nor do I apprehend this course to be more prudential only, but more profitable. For, what Farm, or Manor, yields so great and certain an income to a rich and potent Grandee, as an entire friend? what profits may compare with those which many Princes have received from their affectionate creatures? How vast a difference is there in our relying upon generous and obliged friends, for the supporting or carrying on of our affairs; & ●●usting our Persons, and estates, in the hands of such as have scarce the appearance of friendship to ascertain them to us; no reality at all? For such who manage their parts and obsequiousness, as they would moneys, which they do not lend gratis, but put out to use, are presumed always to expect interest, and to regulate their addresses and applications solely by their utility, and private gain. Whereupon they serve great men, as tenants do their Landlords, who do not expend themselves and their riches to embellish their tenements, or to beautify their grounds with pleasant Gardens, Walks and Groves, Grots and Aqueducts; but contrive which way they may improve the Land to their advantage, and with least cost multiply their present profits: Thus, they, being retained as it were by wages and salary in the service of Great Men for a time, study not during that interval, how they may most benefit them, nor how they may best advance or secure their power, riches, or dependences; but how they may make the best of that opportunity for themselves. But, when they are removed from the sense of gain and particular emolument, and fixed to us by those more general and noble ties of affection & handsome friendship; they no longer act like self-minded Tenants, but embrace all our concernments with the same zeal and integrity as if they were their own, studying rather to aggrandise themselves by the greatness of their Patrons, than regarding their annual incomes, and the profits that from year to year accrue to them. Thus, having devoted themselves to our families, and as it were cordially espoused our interest once, they account nothing troublesome, great, or hazardous, which is beneficial to us; having possessed ourselves once of their hearts, our interests are no longer different; they have but one important concernment, and that is, for us.  
Since it is thus; if we purpose not to resign ourselves wholly up to pride and ambitious arrogance; 
The commendation of this exact deportment of great Persons towards their dependants.  if we will not divest ourselves of all humanity, and relinquish that nature and reason which distinguisheth as much man from man, as from other Beasts; if we intent not to degenerate into bruitishness, and grow perfect savages; let us foment and nourish in ourselves these friendly inclinations; let us put on an amicable temper of Spirit, and make it as much our nature as it is possible. Let us embrace an opinion which bringeth with it all the inducements that the greatest profits or delights can suggest. Man is a Sociable creature, & it is not only our wisdom, but a compliance with humanity, and those uncontrived, unbiased sentiments which we assume not, but are born with, to prosecute those means which erect and establish an agreeable friendship & amity. This one circumstance is so considerable, that they who harangue upon this subject, profess no wise man can be entirely happy in a Wilderness: that it is not in the power of virtue, Knowledge, or Grace, to felicifie the solitary; and that even Heaven, would cease to be Heaven, and the joys thereof be disgusted, were it not for the company there, and that innocent agreeableness of the Saints and Angels assembled together. Nor is there any thing more facile, or whereto we are more prone, than vehemently to love and affect those who delight us. Besides, there is a great tie and obligation put upon, the Spirits of men by daily cohabitation and converse, whereby they become united and leagued one with another: as we observe in Beasts, which being bred up or used to feed together; the Bruitishness of their Nature hinders them not from resenting the absence, and missing their former acquaintance. In so much that I cannot persuade myself, but those persons do violence to nature, and injure humanity itself, who do not sincerely love, and communicate their good Fortunes with such whose fidelity and carefulness they have experienced, whose manners and humours they allow, and of whose affection they are infallibly assured.  
FINIS   

Errata.  
THe principal Errata, are those two following. Pag. 6. lin. 10 instead of a good mine, read a disinteressed goodness of nature. p. 11. l. 13. after that power which another must, insert which an other must supply: it is but fitting that these men should omit those impertinences. The others of lesser note are p. 6. l. 6. cabnets for cabinets. p. 7. l. 16. betwit for betwixt. p. 9 l. 17. actor's for actions. p. 13. l. 14. This●or ●or thus. p. 18. l. 10. tansported for transported. p. 20. l. 4. laeves for leaves. l. 12. th●●● for those. l. 26. uffice for suffice. p. 31. l. 9 his for their. p. 37. l. 10. age for equippage. p. 50. l. 14. Patrochus for Patroclus. p. 56. l● 25. never so for never so. p. 57 l. 2. nota for not a.   

A Catalogue of Books, of several sors● to be sold by Willam Lee at the Turks-Head in Fleet●●street 1665, Many of them Printed for him.  


Large Folio.  
PLutarch's Lives in English, with a New Additons of the several Da●es of the years of the World, before and after Christ, when those famous Grecians and Romans lived; together with twenty Lives, added out of the French Author Andrew Thiefs. 1657. The Additions to Plutarch's Lives may be had alone.  
parkinson's Herbal, the Largest.    


Small Folio  
A System or Body of Divinity In 10. Books, wherein the Fundamental Grounds of Religion are Opened. Contrary Errors Refuted; seasonable for these Times, wherein the Articles of our Faith have been questioned. The great Usefulness of this work, for Families, and Scholars. The like hath not been Extant in Print. The ad. Addition with 10● sheets added. With the Author's promise (in the Epistle) never to to add any more. 1662. price 〈◊〉. 3●4 sheets.  
Annotations on the New Testament 8. ●.  
Critics Sacra, Explaining hard words of the old and New Testament, the fourth Edition, in Folio; Printed for john Douse 1662.  
The Saint's Encouragement in evil Times; p. 1. ●. all by Edward Leigh Esq of Magdalen Hall in Oxford.  
Silva Silvarum or a Natural History in 10 Centuries, whereunto is added the History of Life and Death, or the Prolongation of Life; and this year 1664, is reprinted and added to it; Articles of inquiries touching Metals and Minerals.  
Resuscitatio, or bringing into public Light, several pieces of the works, hitherto sleeping; of the same Author the ●ight Honourable Francis Lord Bacon Baron of V●rulam: together with his Lordship's Life, never before Printed.  
God's Revenge against Murder, in thirty Tragical Histories, the 4 Edition, whereunto is added the lively Pourtractures, of the several P●rsons, and Resemblances of chief passages mentioned therein: Engraven in Coppe●-Plates 1664.  
Books in Quarto of my own and other men's Printing. 

Dr. Charletons' two Books together, or single, Viz. 

of Athesm.  
of Defluxions.    
Certamen Religiosum.    
The Law of Tithes: and two other Treatises of Tithes. 

Dr. Holyday's Sermon of Faith.  
Er. Clark's Sermons at Hartford Feast.  
Critica Sacra. In Quarto Large.  
Sir Richard Baker on the Psalms.  
Write on the Passions.    
A Discourse of the King of Spain, Surprising the Valtoline, Translated by Sir Thomas Roe.    


In Octavo Large.  
The Abridgement of Reynold's 30 Tragical Histories. The true Copy. 

Royal and Loyal Blood, with the names of all the Commanders slain in the la●e Wars.  
Paget's Heresiography of all the Sect●ties the last hundred years, with P●o●ractures of the most Eminent. Dod's ten Sermons on the Sacrament, with his Life lately added.    
Grotious of War and Peace in English 3 Books. 

The Chronicle of the Civil wars of England, Sco●land and Ireland, from 1637, to to this present year 1663. by james Heath.  
Graves of the Roman Foot and Denaries.  
The Strong Helper.      


In Octavo small and in Twelve  
Latham's Falconry with many New Additions, whereunto is newly added, the gentlemen's Exercise: never before Printed.  
Youth's Behaviour in Octavo, much enlarged, with three Tables, and many New Additions of hard words, and other useful matter, 1664. Also the Second Part concerning the Education of young Gentlewomen, with excellent Porverbs: never yet printed till this year 1664.