HEROIC EDUCATION, OR Choice Maxims and Instructions, for the most sure and facile training up of youth, in the ways of eminent learning, and virtues.  
A Treatise very necessary for all men; but most especially for such as undertake the charge, to govern the young Nobility and Gentry.  
IN Two Books, together with a short Appendix.  
By I. B. Gent.  
LONDON, Printed for William Hope, at the blue Anchor, behind the Old Exchange, and Henry Herringman, at the blue Anchor in the lower Walk in the Now Exchange. 1657.   


WILLIAM OF NASSAV etc: BORNE PRINCE of ORANGE    

To the READER.  
WHen this small treatise came first to my hands, it was only a confused heap of several pieces without method, or embellishment. I obtained it by communication of a Noble Lady, Illustrious for her birth, and very considerable in the esteem of the more polite World, for her rare, and excellent qualities. She had kept it in her Closet as a concealed treasure, to make use of in particular occasions, which in time might offer themselves. And doing me once the honour to demand my opinion of it, I presently judged, after the perusal of some few leaves, that it was the product of some great, and knowing Spirit; which after a thorough and deliberate reading proved equally solid in all its parts, and worthy to appear openly. I presently took a resolution to reduce it to some order, and  it in this form to publish it to the World.  
I am not ignorant how infinitely rich this subject is for the matter, how copious, and fruitful a field, and how often it hath been already manured, and embellished by many rare Pens with the greatest art, and care, which might be capable to intimidate a more than ordinary courage. Nevertheless far from being startled at the grand numbers of Writers, I thought I might go on without reproach, intending with modesty to tread in the same paths which those eminent Wits had traced out before me.  
But that which prompted me the more eagerly, was the approbation of one of the most Heroic Cavaliers in the world, who by his excellent Virtues, his Noble Valour, and great Prudence hath filled all virtuous men's hearts with his affection, and admiration.  
His name shall live eternally with veneration in the world, norshal the sweet remembrance of his exquisite parts ever perish but with the last mortal man. His judgement is equally balanced betwixt delicacy and solidity, 'twere a sign of temerity, or imbecility to oppose his sentiments. 'Tis he in fine, that inspired me with this ardour, and who by a censure very much to my advantage, hath dissipated those thick clouds, which the fear of envy, and medisance might raise in a soul not truly generous. I am confident you will look on it favourably, both in respect towards him, and in consideration of the end I have proposed, which is no other, but the public benefit, and especially theirs, who do actually, or intent to exercise the like charges; who if they ever take the pains to read it over, to weigh it, and maturely consider it; Will I am confident, if they have that experience which I suppose, infallibly find somewhat that shall profit them, in those precepts, and that doctrine which it contains in a few sheets, very necessary for the education, and conduct of the young Noblesse, and Gentry. This is the top of my ambition, and the whole bent of my desires, to which there is nothing wanting, but to learn the name of this famous unknown Author, who first made the happy project. Not to enrich myself with his spoils, but to publish his praises, as well as his Writings, and to protest I am his admirer, and shall be his humble servant in particular, as I am to all the judicious, and courteous Readers in general.  
Farewell. I. B.   

A TABLE Of the Chapters.  

Part. I.  
CHap. I. Of nature, and our humane condition; and how we must accommodate things in the education of a young man.  
Chap. II. Maxims to make good use of the natural inclinations and turn them to good.  
Chap. III. The second Maxim, that the Governor must endeavour to win him to embrace virtue out of a principle of affection, and not of fear; together with the means to practise it.  
Chap. IU. Wherefore we do most ardently, and violently desire forbidden things.  
Chap. V The third Maxim, that he must gain the love of him he governs, and also love him tenderly again.  
Chap. VI How one must make use of this Maxim.  
Chap. VII. Three things which hinder the respect, and amity of young men towards their Governors.  
Chap. VIII. Of Pedants, and their several sorts.  
Chap. IX. Second kind of Pedants.  
Chap. X. The third kind of Pedants.  
Chap. XI. Of the qualities of good Governors.  
Chap. XII. Of the most ordinary defects, which breed in young people.  
Chap. XIII. Three means to correct our evil inclinations.   

Part II.  
CHap. I. Three sorts of corporal habitudes.  
Chap. II. The Governors second end and care, touching the soul, divided into two parts, the Inferior, and the Superior.  
Chap. III. Of the common sense, and memory.  
Chap. IU. Of reading, and other means to help the memory.  
Chap. V Of true Piety, a solid discourse.  
Chap. VI Of Modesty.  
Chap. VII. Of Love, of Truth and of Honour.  
Chap. VIII. Of Sciences.  
Chap. IX. Whether one ought to send him to the public Schools.  
Chap. X Of History.  
Chap. XI. Of Philosophy.  
Chap. XII. Of Morality.  
Chap. XIII. Of Policy, and the means to train him up to it in his youth.  
Chap. XIV. The second step, or degree to arrive to the knowledge of Politics which is to travel, and how.  
Chap. XV. Third step, or degree; the Military Art.  
Chap. XVI. Fourth step, or degree of Intrigues, and Negotiations.  
Chap. XVII. Of those other Sciences he ought to learn.    

Heroic Education.  


CHAP. I. Of Nature, and our humane condition; and how we must accommodate things, in the education of a young man.  
THose who believe, that the Soul is endued with all Science, and knowledge at the instant of its Creation, which the presence of Objects does afterwards only awaken, and stir up in our memories, do very much derogate from the merits of virtue, which acquires them through much labour. As likewise those who are persuaded, that it is a smooth Tablet, where one may easily engrave all sorts of Images; make no reflection on the power of the temperature or constitution, nor of the need it hath of a commerce with the Senses, by which the species of all things are presented to it. 'Tis a naked Tenant which comes to inhabit a furnished Palace, where it finds the dispositions, and the seeds of habits, which time, and exercise does afterwards bring to maturity. We carry the seeds of our good, or evil qualities in our veins, and the mass of our body, of itself insensible, does nevertheless contain the original of those Sentiments, which the spirit vivifies. The intimate union wherewith the soul is knit unto it, and the need it hath of its Ministry, aught to teach it to entertain it as a compagnon, and not like a slave. 'Tis brutishness to abandon it to its appetites, and 'tis also a dangerous enterprise to tear them from it. That is the best period, to which by long and difficult labours, a mature wisdom can attain, which time, and various fortunes does better teach, than any discourse possibly can. There are some Philosophers so austere, that they will have an Angel in a man of flesh, not considering him, but by what distinguishes him from beasts, without minding that there are many things which are common to both; if he be rational, he is also animal, and his kind is no less essential, than his difference. They will reduce this little Republic into a Monarchy, whereof each part contributing to the labour, and merits, ought likewise to participate in the counsel, and the government.  
If the aged appear sometimes more moderate in their passions, than the youthful; they own this no less to their blood which grows i'll, then to that experience, which illuminates them. Young people have a more puissant enemy to combat, and weaker weapons to make their assaults. Those who conduct them, must by their prudence, imitate the wisdom of brave Commanders of Armies, who not willing to hazard a Battle, endeavour to ruin their enemies by cutting off all supplies, and provisions, dividing their forces, wearying out their soldiers by continual alarms, and handsomely avoiding all their dangerous attempts. He that should stiffly oppose their passions, which are ordinarily violent in their beginnings, would produce no other effect but an augmentation of their desires, by ravishing the means from them; and only make them become more ingenious to sin with subtlety and secrecy, not being permitted to do it with impunity. The menaces, and punishments ordained for vices, does make them indeed to be feared, but not hated. 'Tis a torrent penned in with banks, which breaks forth more impetuously, as soon as it can force the least passage, and the effect subsisting no longer than the cause; the virtue which proceeds from rigour, and constraint can never last longer than their fear continues. From thence also there arises a greater inconvenience: Which is, that the Senses finding themselves too ill entreated, conspire together to shake off the burden, and make a revolt, which soon overwhelmes the spirit, if it be weak, or cruelly agitates it if it makes resistance. There is no man who is not endued with some graces, and a genius peculiar to his generation: But in stead of knowing and polishing them, we often stifle those natural gifts, to acquire artificial ones, which not being conformable to the subject, are like grafted Trees, that never are long lived. Those virtues that are forced into any one, both against the inclination, and natural instinct of the man, are like unto stranger Princes, whose Reigns are seldom peaceable, when they alter the Laws of the Country. One must seek to conform with that good nature, which providence makes to shine in all its works, and without seeking other where for new plants, be content to cultinate diligently, and bring up those, which nature hath already lodged in us.  
This is that which he must carefully observe, whom persons of Honour do confide in for the education of their children. Those precious pawns, in whom they, having sowed all their virtues, have also founded all their hopes in them. I doubt not but he will in so fair a subject find matter ample enough for an easy glory: and his care will be recompensed with advantage, by the humour which will reflect upon him, from those illustrious actions, whereby they may one day signalise themselves in the world. Nevertheless, the fertility of the soil, must not make him neglect the culture; rather the goodness of his nature should make him use a more diligent observation in his conduct. Myrtles and Laurels are tenderer than Oaks, and more sensible of the rugged winter weather, and Roses are sooner parched then Thistles. Virtuous inclinations do ordinarily border on vices, and always draw defects in train after them: which hinders them not from being blame-worthy, although they be marks and tokens of virtue. Generous natures do incline, and bias towards luxe and vanity: Tender and affectionate, to love and softness; the calm and tranquil, to negligence and sloth: Active and fiery spirits, to levity and violence; the subtle, to sleights and malice; and good natures, to simplicity and innocency. 'Tis no small skill that must separate the Cockle from the pure grain; because the virtues created with us, are as was the world, before God had unravelled the confusion; where the elements, though enemies, lay mingled together, and their qualities, which make the harmony of the whole body, whose contrarieties makes us behold the vicissitude of productions, accorded then together in one mass, which hide and concealed the diffetence of their beings. Even so before that reason has purified the qualities of our souls, we find virtues confounded together with vices, the spirit swimming in the blood, and the Senses disputing for mastery with the will, until time and the truth, comes to separate this mixture, and prescribes each party its devoir, function and rank; before which, we can only assist it tenderly and bear with it.   

CHAP. II. Maxims to make good use of the natural inclinations, and turn them to good.  
COnsidering him then, as man composed of body and spirit, he by a prudent moderation must endeavour to accord, as much as may be, the opposition of these two parts, and not rest so much upon the purity of the one, but that he yield something to the infirmity of the other; to avoid that interior combat, which disturbs the peace and tranquillity of our life. Which should oblige him to become extreme careful to know him throughly; to mark all his propensions, his motions, his aversions, and above all his genius, the strength and extent of his spirit and mind. Forasmuch as the knowledge of the winds, of compass, maps, and shelves, serves to a Pilot; and the skill of judging of the strengths, and weakness of a City is necessary to him that does besiege it; So much does the art of observing the dispositions of a young spirit profit him in his directions. It is very difficult to assign particular means, to make this observation, which depends rather upon the re-encounters, occasions, and prudence of him that governs, then on any universal principles. Nevertheless, I shall say in the gross, that he may remark them, by tempting him diversely with all kinds of objects, without discovering at first to him the good, or evil included in them, and sometimes suffering nature to work and act of her own self, thereby to see what she leads him to, and what she makes him either choose or reject: Thus it was that Ulysses discovered Achilles his sex, which he had so long concealed and disguised. A thousand occurrences reveal (to him that narrowly will observe it) what his temper is; which is likewise legible in his face, and may be guessed by his colour, maladies, appetite, his dreams, disposition, and agility, and by all the operations of each part of his body: Also, by his resentment of injuries, the shame he hath for his faults, the care he takes to preserve his honour, his desire to appear, his jealousy of others, the heat and ardour which leads him to the ends he aims at, his constancy and resolution in difficulties, the manner of his own government, the vivacity and promptness of his replies, and the strength of his reasoning and arguments. On all which he must often try him, and raise his spirits by delightful objects, to keep him in exercise, and see his activity. In that tender age we bear a form of what shall be when we come to virility; Like those Pictures, which being only rough-drawne, though they want that perfection and lustre which the last colours adds to them, yet they have the perfect shape, and all the lineaments that are necessary. So that what the pencil afterwards does, serves only to embellish it, being ever wrought exactly by the same strokes. Of all the precepts that can be given on this subject, use and custom are the surest guides and means, to penetrate and dive into the very bottoms, and most secret recesses of those young souls, who having as yet not learned the art to dissemble, expose themselves to any curious search, and discover what their natures are by acting freely, and openly of themselves.   

CHAP. III. The second Maxim, That his Governor must endeavour to win him to embrace virtue out of a principle of affection, and not of fear; together with the means to practise it.  
THe insight, and knowledge which he shall gain by the precedent observations, will show him the place whereon he ought to build, to take his measures according to the dimensions of the ground-plot, and raise his edifice proportionably to his foundations. We have nothing, or but very little in us which may not be applied to some good: All the works of God are good in themselves, we do make use even of venomous beasts for antidotes, and can extract a wholesome juice from the least herb that grows. All our motions are of themselves indifferent, they become good, or bade only by our means, and the use we make them serve for. Every one desires good, and perfection, and that which causes so many to stray from it, is the different manner whereby 'tis represented: The will never tends to evil, but only when the spirit and senses do disguise it under the appearance, and flattering shape of some good, and never errs but by the ignorance, or malice of its guides. Virtue is so amiable, that there is no soul which can know it, and not be enamoured with it, nor would vice be followed by any one, if it had not found out the art to counterfeit the other. The principal care consists in well illuminating the mind and spirit, from whom the will takes all its counsel; that Minister must be well instructed, that he may faithfully inform his Master. The will is a Prince which commands, but is nevertheless counselled by his servants, the Orders and Edicts are made in his name, but his servants lay the plots and projects; 'tis he tends towards the objects, and applies all the other powers, to seek out what he desires; but even those which serve it in its pursuits, do master it in its deliberation. To these therefore he should make his address, and when these are persuaded, the other is easily drawn after them.  
There are many which cause young men to exercise themselves in virtuous actions with a kind of constraint, which makes them hate the end, even whilst they are tending towards it. Although the Oxen draw the plough, yet the yoke is hateful to them, and how ever we say that use makes perfectness, and custom renders the most difficult things easy: I believe that to be truer in actions of the body, than those of the mind; whose essential liberty not being restrained but by some exterior obstacle: either it endeavours to surmount it by force, or at least detests it, whilst it does undergo it. One is not virtuous for doing that which is good, but for loving it, and that which we do by constraint, is only imputable to the power which compels us. The heavens are not animated though they incessantly move, their motion coming from a cause that's separate, in their celerity we admire nothing but the Angels which first sets them going. When virtue engenders not in our hearts, but comes to us only from without, by some violent means, we possess it only as a slave, who seeks but an occasion to escape, and not as our offspring borne of our own blood and substance. 'Tis a beauty which will be sought too, and wooed handsomely; that will command in us, and not be the servant of fear, bestowing herself only on those whose hearts she hath in full possession. If once we can but inflame a soul with a true love for her, all the little troubles of seeking and courting her, will be swallowed up in the ardour of its longing desires. One must endeavour therefore to render this virtue grateful to him, by discovering all her perfection and amability, and heighten those by the deformity of her opposite, making him admire in others the glorious effects which she produces, and dread the shame, and confusion which inevitably follow all base ignoble actions; One must often highly praise the handsome qualities of those he frequents, and as loudly blame the bad ones in his presence; So furnishing him from others, with good examples for himself, which he will more clearly behold, than he can in his own person. For every fault he shall commit, you must be sure to make him ressent some trouble in his mind, as shame, contempt, repentance, blame, the privation of some pleasure, which being imprinted in his imagination, will make his actions become odious to him of its self: Whereas the punishments of the body pass more lightly, and cause nothing but indignation, or at most a servile fear, which does not make him detest his fault, but only dread the evil which follows. There are a thousand various means, which depend on the skill of him that shall undertake such a charge, which cannot be reduced to precepts, consisting only in finding out sweet, and cunning ways to bring him to the detestation of vice, and a perfect love of virtue. This we may best bring to pass, by representing it with pleasing ornaments, advantages and circumstances proportionate to his inclination: And this first view will beget delectation, from thence will arise love, which creates desire, and desire will cause a diligent search and pursuit after virtuous actions, which will beget habits without difficulty, or pain. He must have the patience to lead him up by all these steps and degrees, for otherwise too great haste may expose him to a fall, or at least run him out of breath in the midst of his race. He must also mix, and temper his labours with some delights, and little complacencies, thereby to make him taste and swallow the profitable and pleasant together. As we use to gild over pills for sick persons, so he may easily pass his studies under his divertisements, and make use of his own pastimes to instruct him; which will be fare more beneficial to him, and not so soon distaste him, as those grand contentions of mind, which leave behind them nothing but lassitude and vexation. Although the stomach be a part which works necessarily, yet it cannot endure those viands which displease it, much less the mind which hath the liberty and choice of all things. In conversation one may even fill, and furnish his soul with wholesome things, and entertain him with solid discourse, delicately seasoned, which delighting shall yet sound nourish him. Amongst the exercises of youth, one may entice him to such, where the mind acts its part, where it aiguises and sharpens, and refines its self, or to others which harden, fortify, and strengthen the body, making it become agile, active, and pliant to any useful exercise. And in so doing, one must without discovery, make him avoid those that are childish, and superfluous. When he is bend to any thing that is evil, or useless, one must cunningly and ingenuously change that appetite, without directly forbidding, or flatly refusing him, by interposing some more pleasing and solid objects, to divert his idea from that which is hurtful to him under other pretences; either by deferring, or by feigning to consent to what he desires, and contriving some obstacle under hand which may hinder him, or permitting him sometimes to make trial of it, but withal so disposing of things before hand, that he may receive some little displeasure thereby; that so the injoiment itself, of that which he unhandsomely desired, may serve for a penance, and mortification, which causing a distaste, will make him avoid the like another time; but should one absolutely refute him, and not practise these little contrivances, it would but irritate and augment his desire. 'Tis the expeperience and observation of all wise men, that the will and desire of man runs most greedily, and impetuously after forbidden things.   

CHAP. IV Wherefore we do most ardently and violently desire forbidden things.  
I Believe the truest reason of it is, that the Will will not lose her right of liberty, it being the richest present she brought from heaven with her. It may be likewise, because we fancy, and imagine there is more beauty and secret perfection, in the object that is kept at distance from us. As Pictures show handsomer afar off, then near at hand; or else even as those things which we possess, do not tempt us; so those which we have not, excite our desire. A healthful man, little minds his health, and learned men oft despise knowledge, (the full stomach loathes honey) whereas sick, or ignorant people, would covet, and envy so much happiness; and this happens because the sentiments require a certain convenient distance to act, and that which is within us, changes into our nature, and can no longer be the object of our appetite, but that which is at distance tempts us ever. If it be any thing easily attained and conquered, it does not stir up any violent motion, because we do not fancy it so precious, and even esteem it as good as our own already; being so facile to obtain. But if it be difficult and thorny, than it is that their irascible is moved, & stoutly resolves to pass through all obstacles. If it be the nature of the thing, that it be hard to be acquired, he only labours in the search, and choice of means, without other trouble: But if those impediments be in himself, and that one forbids him to seek after that which he might easily obtain, than the conflict is greater, because he has to deal with his own passions, which coming to summon all his strength and forces, (as the natural heat against the outward cold) contends against his reason, and to oversway it, represents the forbidden object, with new and sweeter charms than was before imagined. Let him be careful therefore in such like occasions, to temper his precepts judiciously, that the execution of them may not become troublesome, and withdraw him from those evils in such a manner, that he do not perceive the profitable constraint, which is put on him. If the ends he tendeth towards, be honest, but the means he uses unhandsome, one must trace him other paths out to obtain them, and without either opposing or clashing against his desires, find out some other discreet ways to stop, or hinder his miscarriages. If his aims be evil, yet it is not the best way roughly to refuse it, but rather reduce him to the necessity of not desiring it any more, without suffering the loss of some more grateful pleasure. His passions must be set against his passions, that so those monsters may destroy each other, and by their mutual opposition, make a perfect counterpoise, which may restrain, and tie them up in a just and equal temper. As a knowing Pilot makes every wind to serve his need, by turning his sails: So a skilful man may apply all kinds of inclinations to some good. If he be carried to prodigality, one may moderate his too great profusion, by the same principle, showing him, that by wasting, or bestowing too largely, he deprives himself of the means, and pleasure of giving often; and suffer him sometimes to reduce himself to the necessity of not having the means to do it, and at the same time, present some occasions thereof to him, to tempt him to it, which will show him, that the excess of his liberality, makes him incapable to continue it; so this inclination shall make him reform himself, and this passion will destroy itself with its own weapons.  
Aristotle's counsel herein, seems to me, to be too violent, and of too difficult performance. The means, says he, to correct any of their excess; is to do actions that are contrary, or tending to a direct extremity of opposition: And thus, says he the soul will of itself return to that just proportion, and mean, where virtue is placed; as a stick is made straight by bowing and bending it the contrary way. But the use of this precept is dangerous, and requires great wisdom, an accomplished judgement, and an undaunted courage. Truly he that should treat young people thus, would expose them to strange conflicts, and perhaps their senses thus ill used, might revolt against such tyranny. It is good for such as can, to practise it of themselves; because the violence which any one does to himself, is never so sensible, as that which proceeds from another; But to exercise it on those tender, and delicate bodies, would endanger breaking them, by bowing them so much. It is safer to prune, and softly pair away the superfluities, and lure the soul back, by ingenuous diversions, yea, even by greater pleasures, and delights, than those we would deprive them of, or wean them from. If the youth will needs pass over a bog, do not hinder him, but lay a plank over it for him, that he may not bemire, and soil himself: All this consists only in the manner of managing things; and there is sometimes more trouble in doing evil, then in doing good.   

CHAP. V The third Maxim, that he must gain the love of him he governs, and also love him tenderly again.  
HE may easily obtain all this, if from the beginning he endeavours to insinuate himself into his mind, and esteem, and seeks to gain an entire belief, not by power and authority only, to which reason, respect, and truth obliges all noble minds, but likewise by sweetness, and complaisance, and the marks of a strict, and cordial affection which he must strive to establish reciprocally at the very first, as the foundation of all his future conduct. We find now adays that Politician's effect more by their secret intelligences, then by the number of their Soldiers; and strength of Arms. If he can once but knit a strict correspondency with his heart, he will easily become Master of his desires, whereof that is the fountain. The heart is the Fort, or Citadel which commands all the rest of that little World Man. Whoever conquers but that place, suddenly brings the rest into subjection; but though all the rest were subdued, yet if that stood out, he hath but an exterior puissance, which shall never make him rule as Sovereign, though he may sometimes force him to compliance, or obedience. That Woman had no small reason, that vaunted that she governed the Athenian Republic, because she entirely possessed her Husband's will, who bore the greatest authority. 'Tis the heart presides in the council of our passions, and is that which produces all our desires. In that lies the spring of all our motions, 'tis the repositary of our secrets, the primum mobile of all our actions, the last asleep, and first awake, all the affairs of man must pass through this office; and though wisdom, or reason do sometimes a little restrain its power; yet the senses are ever on its side, and being the head of a strong faction, it may cause many huge troubles, if it be provoked and stirred by irritations. As soon as the eyes receive the species of any object, they are immediately presented to the heart by the imagination, and the mind hath no share till after the other powers have tasted their fill. We must therefore first gain the heart if we will possess the whole man: by this means we shall not make him only delight, and esteem things present to be good, but he will take pleasure also to observe them. One may win something by the power of persuasion on a soul; truth well expressed does ever gain belief; but yet is not always followed. Words are but wind, as we use to say, they are only a sound, which cannot enter, unless they find a passage ready opened, but affection is a Character which penetrates through the heart, opens the door itself, and makes a deep impression. 'Tis a Prince which obtains an Empire so much the more absolute, by how much the obedience is more voluntary. It produces many good effects, in a person whom one governs: First, it makes him pliant, and submissive to all commands for fear of displeasing, and so for the faults he shall happen to commit, there will need no other punishment, but only to testify a little froideur, or coldness of affection. Even as God punishes the offences of those he loves, by withdrawing part of his graces from them; that thereby their earnest desires to recover those blessings a gain, may reduce them to their devoir again, and the fear of being deprived of them afterward may keep them so constantly for ever. Secondly, he will learn with far greater facility and ease whatsoever shall be enjoined by a person whom he loves, because the delectation will be joined to the utility. Love is a puissant Master, having ever both the attention, and assiduity of his Disciples. The cause why young men learn with difficulty, is because their heart is as 'twere divided and diverted by exterior objects, they cannot so easily rally their forces which stray without, and which are necessary to digest the nourishment which is infused in them; but when their affection adheres, and cleaves to him that governs, they suck, and greedily swallow all his precepts, and that amity which makes things become semblable, and alike, and the means proportionate, produces also a certain communication of species, and conformity of manners, of sentiments of language, and of actions. As one may discover in all such as do reciprocally affect one another. I believe the cause of it is, because one does carefully observe the actions of those whom we wish well to; and because we always think them noble, and thus considering them with some delight, they imprint themselves insensibly within us. Or else it is, because we frequent them oftener, and that constant society, does beget a conformity of habits; or in fine, because the will does of itself go forth, to join with the thing beloved, and even be transformed into it. In the third place, this affection will greatly incite, and prompt the young man to please him, to hear him, to believe and imitate him. The power of God must in the first place, reign most sovereignly, and absolutely over men: and in the next place that of Parents, and last of all the power and authority of those, who have the care and charge of our education, who are the fathers, as I may fitly call them, of our minds. 'Tis God is the first cause of our being, to which our Parents do contribute afterwards; bringing as 'twere the grosser materials, which being set up in a natural frame, are afterwards adorned, and furnished by these our Tutors. And these must imitate God in all his conduct, since they immediately succeed him in his authority; Now the first thing God requires of men, is the heart; when we have given up, and perfectly submitted that part to him, we find no more repugnance, or reluctancy in our obedience, whereas those who have no other object but the fear of punishments, or the hope of rewards, seldom attain to any high perfection. It is the same in moral things, if he that teaches them do not make himself beloved, he will be followed but coldly: when we would obtain any thing from a great person, we make use of some pleasing Advocate to mediate for us. The mind and will are absolute Monarches, and will have us observe the same circumstances and ceremony towards them. And the art of pleasing is a powerful motive to persuade, and impetrate.   

CHAP. VI How we must make use of this Maxim.  
HE must nevertheless manage this business cautiously, and warily, lest he confound his respect with his tenderness, or lose his authority of reprehension by too much complaisance; 'Tis a great art to know how to accommodate love with majesty, and join severity with sweetness, without too much softness. Amity requires a certain proportion which may oblige one to descend sometimes to youthful Sentiments, which must be practised in such a manner, that they by degrees be elbowed out, and manly ones implanted in their stead. When the Poets make jupiter transformed into a Bull, or the like, to communicate himself to his lovers, they yet always leave some marks & footsteps of his divinity under those shapes. When Painters make the portraiture of any one in small, they have a care to keep all the dimensions proportionable to the face, and body they mean to represent, though in a far less volume. And when God himself, through his immortal goodness was pleased to give himself to men, and illuminate them with his own brightness, which was before wrapped up in such thick Clouds; knowing they were but children whom he would instruct, and whom the Father had committed to his education, he would not appear in lightning and thunders, nor in the lustre of his greatness, which would have dazzled and blinded them, in stead of enlightening them; but he became like unto them, and made himself sensible, that he might enter into their spirits by their senses, and yet his divinity kept its grandeur, and full majesty, in this lowest humility, & abasement. Governors of young men, are God's Lieutenants in this function, and as he became man, to teach men, so they must in some, sort imitate Children, whilst they instruct them, always accommodating themselves to their age, sometimes soothing their humours, and stooping to them, but having still an eye and ear to make them reap some benefit from all their actions, and thoughts, ever raising their minds insensibly to higher things, and making their own sentiments the stairs whereby they must climb up to true perfection. But yet he must not lose his authority by this compliance. When a man will take some great burden on his back, he stoops to take it, and then he not only raises himself again, but bears up the weight that is laid on; In the same manner ought he to appropriate and fit himself to his charge, and presently when he is established, and become absolute Master of his mind, and will, he must advance to his own posture again, and raise the youth up with him to higher, and nobler things.  
'Tis an old Proverb, that familiarity breeds contempt; and 'tis also a most certain experience, that gravity takes off confidence, and affection. But he that can preserve a familiar Majesty, that can please without flattery, reprove without offence, subject without alienating, exercise without wearying, and recreate without debauching; such an one will illuminate the soul, conquer the heart, and find every power, and faculty ready prepared to receive any good impression.   

CHAP. VII. Three things which hinder the respect, and amity of young men towards their Governors.  
THere are three things which hinder one from preserving amity, and respect in a young spirit. The one comes from without, when the Tutor is not honoured, and esteemed by the Parents, Domestics, Friends, or compagnons of him he governs. Examples are a living Book, whose Characters easily imprint themselves in him that reads them. Exterior things are very powerful on any soul, but principally on those who as yet do not act but by the counsel of their senses, who having not yet their own sentiments fully perfected in them, are constrained to rely on the judgements of others in whom they confide. The second hindrance proceeds from the natural inclination of youth, who being prompted to their own pleasures, abhor, and detest all that restrain, or impede them; which makes them look on their Governors, as the disturbers of their repose, and enemies of their delights and sensualities, which immediately breeds aversion in them. And this is the more difficult to overcome, because it is more natural, and youth is guided, and conducted at first merely by nature, who bandies against all that is opposed to her. That which causes distempers, and maladies in the body is the contrariety of such qualities which are incompatible, and this also works the same effects in our manners, and produces love, or hatred, according as the objects are conformable, or contrary to its propensions. He must study therefore to overcome this obstacle, and not have nature for his enemy at the first. But make a dissembled agreement with her, to deceive her with the more advantage. The third proceeds from the Governor himself, when either by indecent actions, or vicious habits, he loses the authority annexed to his charge, by such defects in his own person. There is no better Art whereby to gain esteem, then to become worthy of such esteem; Respect is a tribute which virtue commands, and acquires even from those that hate it. Those that possess it need use no Arts, nor false Grimaces, she always keeps her own Majesty, and is revered by the greatest powers, though she cannot make herself be always beloved. Let him be careful therefore to deserve honour, and obedience, rather than to exact it. If he will bring these fruits forth in his disciple, he must have the root of it to grow within himself. The honour of a Prince, if founded only in the number, and strength of his guards, is but a vain appearance in his subjects, and as such an one hath no true Majesty, but only a few outward pomps, and gaudy shows, so neither is he truly respected, or observed, but only with a retaliation of seeming devoirs, and flattering outward gestures. That Tutor who hath no gravity but in his words, and threats, gains no more obedience, than his disciple is capable of fear. If he do any ignoble actions, he pulls down all that his discourse, or teaching had built, and even tempts, and invites the youth to imitate him, if what he did were pleasing and voluptuous, or exposes himself to laughter, and derision if his actions were ridiculous.   

CHAP. VIII. Of Pedants, and their several kinds.  
IT happens very oft, that those who have not any qualities whereby to render themselves commendable, will seek to gain authority by an affectation of wisdom, a haughty countenance, or an imperious accent, not speaking but with disjointed words, or else extending to a prolixity of discourse, as if they did preach, pronouncing their follies like rare sentences. The poor youth who hears, but understands them not, is more confounded, then instructed by his precepts; and as those things which displease do easily distaste, from this disgust they come to slight such things, and from this slighting there arises hatred, which does increase if they strive to use force: This they endeavour to remedy by harsh means, or ruder stripes, and so lose their power by too much using of it, or if they meet a docile spirit, they make it by such unhandsome treatments to become dull, and degenerate. They commit another fault, which has ruined many persons of fair hopes, and promises, and that by ordering, & proportioning, or disposing of things according to their own nature, and not to the capacity of him they govern. Like a Tailor that should take measure of his own body for another man's , or as a Physician who over loving Bacchus his sucking bottle himself, should prescribe Wine to another man in the height of a burning Fever. They will reform the subject they are working on, in stead of conforming themselves to his ability. It must be his care that instructs to prepare fit precepts for him that is to learn. It is much easier to change the Lessons, then to alter his understanding. When a Glove is too straight, we must not cut, or pair away the hand, but choose another Glove that better fits it.  
These faults proceed from three different causes, which makes three sorts of Pedants. The first is want of judgement, and that is essential, and incorrigible, and such kind of people should never undertake to govern others, wanting indeed the skill to rule, and govern themselves. Those have this unhappiness that they do every thing out of time, and never keep a due regularity, or equality in their actions, if they reprove, 'tis not without excess, and outrage, if they Praise 'tis without discretion, they refuse what they should grant, and permit what they should forbid; sometimes they dilate the Spirit by too great a licence, and otherwhile depress, and restrain it by excess of rigour, and wanting a foundation of firm, and solid principles they do good, or evil only by hap-hazzard.   

CHAP. IX. Second kind of Pedants.  
THe second kind, is of such who are truly full of knowledge, and also have some colour, and tincture of virtue, but they want that experience which is the true, and only guide, for having never applied themselves but only to the contemplation of high notions, they find themselves but Novices, when they come to action. They have brave Ideas, and speculations of many things, which like Plato's Commonwealth, can never be put in practice. They speak only out of Books, and reason altogether with others Arguments; and though they are not ignorant of what they should do, yet how to do any thing required, they are to seek for. They will produce myriads of examples, and precepts, but not one that is expedient. If you ask them counsel, they will give you Seneca's or Plutarch's, they are more knowing in the intrigues of Caesar, and Pompey, then in those of England, France, or Spain. They have studied replies, for all sorts of compliments, which they use without choice, or distinction, and are forced to tie up their tongues in a more becoming silence, when that borrowed store is exhausted. These most ordinarily do every thing indiscreetly, and unhandsomely, when they think to stroke they scratch, and spend themselves in useless labours; for they being only Copies, and not having any thing of their own stock, are perpetually constrained to beg, and borrow from the dead, those same things which they distribute amongst the living, and must still have a consultation with their Authors, and Masters, before they can instruct their disciples. And therefore we must not wonder if their carriage be often as ridiculous as the change of times, and customs is various through the world.   

CHAP. X. The third kind of Pedants.  
THe third sort, or kind, are the half learned, to whom there cleaves much presumption, and self conceit: they are great talkers, lovers of their own opinions, enemies of whatever comes from others, rude, and violent in their conversations, testy, despisers, and melancholy. These kind of creatures should be excluded, not only from the conversation of all young people, but even from all humane society. They will show themselves to be of eminent parts, wherever they appear, always striving to be above others by their extravagancies. Of these three sorts, the first is dangerous, the second unprofitable, the last troublesome, and importunate. The one guides not the judgement aright, the other confounds and entangles it, and the third displeases, and distastes it: It is almost the same with young, and delicate imaginations, and desires, as with great bellied Women, who mark the fruit of their Wombs, with impressions of those objects that are most exposed to their sight, according as they fancy, or delight in them, for which many douse to place the sweetest, & most pleasing objects they can before them, that so beholding, and considering nothing but what is lovely, they may conceive handsome, and rare Ideas. A mind that is not beforehand accustomed to any habits, does easily take the print, and form of those actions which it sees much practised by those he does frequent, and whom he much affects. That which most ordinarily makes children resemble their fathers, is not so much the blood, and grosser substance, which is of itself indifferently apt for any figure, but the mother's lively apprehension, in whom the image of her husband is commonly more strongly imprinted, than any other. The Governor is Father of the young man's mind, and spirit, the imagination which receives all the species, and images of objects is the mother, who propounds nothing to the understanding, but what she sees most frequently acted, and which most pleases her.   

CHAP. XI. Of the qualities of good Governors.  
IT is necessary therefore to have a man, who besides his sweetness of nature, and virtuous habits, which are essentially requisite in such a charge, must have also a good garb, and accort carriage in his actions. A mildness, and facility of speech, ingenious mind and visage, modesty, pleasingness, complaisance, civility, discretion, a manly, yet humble and discreet confidence, and above all perfect intelligence of the things of the world, which concern the active life, which consists in knowing, or finding out the nature, and propensions of every one, and framing, or accommodating himself to them without baseness, or flattery; in being versed in the Modes, and Manners of the times present, and the customs of the places he resides in, in behaving himself discreetly amongst either great persons, or his own equals, or his inferiors, in speaking, and being silent in season, in being prudent and foresighted in judging, and coming off fairly in company without any affectation of vain paradoes, or applause, in finding quick and subtle expedients, to disengage himself from a bad business, and having a Magazine, or store of prudence, and courage to make use of in time of particular intrigues, and rencontres which fall out too often in this unhappy age. As for those other qualities which concern the soul, piety, probity, erudition, wisdom, and goodness, I do not bring these into the list, because they are to be supposed in him, as foundations absolutely necessary without which all the rest would fall to ruin; and if it seem difficult to meet a man completed with all these parts and gifts, at least one must choose a person as near this model as 'tis possible, and though he have not all these perfections, yet at least let him be free from the defects that are opposite to them, and so be in some capacity to attain them.   

CHAP. XII. Of the most ordinary defects, which breed in young people.  
HE will at first find work enough which nature hath prepared for him; for a young soul how noble, or high soe'er it be, is ever full of many defects which he must weed out carefully in the beginning before he cast the good seed in it. They are so many dispositions contrary to virtue, which must be rid thence, before you can bring him to a right posture. As before grace can be received, we must be throughly purged from fin. The most common are stubbornness, sloth, self-love, credulity, aversion from all labour, levity, immodesty, depraved appetites, and several others, of which some are born with us; others are communicated by contagion, which often succeed one another, and are ready to spring up afresh in the rooms of those we had newly rooted out thence. He must be very wary, and gentle in his proceed, having an eye to the causes, qualities, and circumstances of the defects. If they be absolutely vicious, as certain base, and unworthy inclinations, they must be opposed with more rigour than others need to be, and be rendered as odious, and hateful as 'tis possible, he must show how ill-favoured they appear in others, and strive to divert him from such thoughts by other employments, causing him to undergo some shame, reproach, or disdain if he fall foul on them again, drawing him by degrees to actions that are quite contrary, in which he may find both delight, and honour. And if they be of those little imperfections which are incident to that tender age, and not to their nature, they must be managed more delicately, and sometimes even winked at: as being the signs, and tokens of spirit, and wit, which may be turned into virtues, if they be judiciously wrought upon, and directed to good ends.   

CHAP. XIII. Three means to correct our evil inclinations.  
Philosopher's assign three means to correct ourselves: the one is to fly from those objects, to which we are alured; the second is to oppose, and combat our passions one with another: and the third is to assault them openly by meet strength of reason. The first of these is neither generous, nor always effectual; because we happen oft to meet that which we think to fly from, nor is that the way to strike to the root of the evil. Chi é ferito nel cuore in van si fugge. The second is not virtuous, though it be utile. The third is more Heroic and noble, but likewise 'tis more difficult. The best means, is to blend, and apply all these three together with discretion, according as the exigency requires. Sometimes they must be diverted, and dispelled by the lustre, and clear light of truth, by the charming beauty of virtue, and the loathsome deformity of vice; other times by shunning its sight and rencontre, and now and then excluding them by entertaining some other honest pleasures, which may thrust them quite out of doors. When we would weaken an enemy, we create divisions amongst them. So must we likewise do by our passions, cast in the apple of discord and let them be destroyed, one by another. The desires of Glory, and Honour hath stifled the motions of sensuality in many breasts. The love of Women has often made a narrow covetous heart to become liberal, yea prodigal; But he must have a mighty care to hinder that passion that is Victor from triumphing over the liberty of the soul, lest it should erect an absolute tyranny there. Nor must we utterly extinguish the passions, but only tame, and moderate their excess: for they are vicious only in as much as they exceed; and being brought to a just, and even temper, they become instruments of virtue, and make the soul act with the more life and vigour.   
The end of the first Part.   

The Second Part OF Heroic Education.  
HAving brought him to a temper fit to receive good impressions, his care must tend towards two things, which concentre in one again, that is, to make an honest well bred Man. The first is touching the Body, and the other the Soul; for these two parts being reciprocally dependants, and concurrents together in actions, they have both need of culture. If Politicians give Princes maxims whereby to command well, they likewise prescribe Laws to Subjects to obey well. 'Tis vain to give the soul light, and illumination whereby to reason, unless we also dispose the body to follow its counsels. Moreover although habits depend upon the soul as their original, yet there are some which reside in the body as in their proper subject: It is therefore needful that he have dispositions fitted to receive them, as well as a soul to produce and bring them forth.  

CHAP. I. Three sorts of corporal habitudes.  
THe corporal habits are of three sorts, some consist of interior actions, and the conformity of the body with the superior part, by means of which it obeys, and submits without repugnance to whatever reason prescribes, even against, or contrary to its own appetites. These are not acquired but through long use and practice, and are the perfection, and consummation of man's wisdom. The second have another object, and look not so much to the soul, as upon its union with the body, both which naturally desire their own preservation. By these a man uses to restrain, and deprive himself of all those things that might hasten his end, or discompose his health. And because young people through want of knowledge, of care, and of power to govern, and curb themselves, do easily yield to such things as do them hurt, and because the same nature which gives them the instinct to preserve their health, does likewise give them an appeti●● to follow that which does destroy it. Therefore those that have them in their charge must wisely supply those little defects of their age, charity managing so precious a jewel; not that I would take away the use of all things that are pleasing, or offend nature whilst I intent to protect it, nor make that life unhappy which I would prolong: no, I would only pair away what is superfluous. That which is necessary, is never hurtful, and what is excessive, can never be necessary. Nature, says Seneca, is content with a little, one may easily satisfy it, opinion hath never enough, because it hath no bounds, or limits, but still leaps from one desire to another. Let us therefore allow nature what she ought to have, and take from opinion what we ought not to give it. This is a virtue essential to an honest man, which I place amongst those of the body, not that it proceeds not from the empire of the soul: But because it terminates primitively in the body, and tends to take away the means of annoying the spirit & life. I place this not only in the moderation of eating & drinking, but universally in the abstinence, from all excess and disorder, which decays the body, over-clouds the spirit and mind, enervates the strength and force, invades the health, shortens the life, and makes the soul to become a slave to its own lust, and pleasures. I am willing one should taste of innocent enjoyments; but not that they should enjoy, and enchain us. We should make use of them as Princes do of their Buffoons, whose counsel they never take, nor ever call them into their presence, but when they mean to lose an hour, or two in pastime. Of all kinds of excess that of the mouth is the most shameful, and prejudicial: for being gross, and material, it makes a man all flesh, and blood; and, as all that is superfluous in us, turns into such humours which are most predominant. If we are melancholy, it breeds and amasses black humours, increases choler, and inflames the blood; and so of others the like; and therefore we thereby do but lend weapons to our passions to make a civil war in our own bosoms, or heap up fuel on those flames that shall consume us. From thence arise those gross vapours which climb into our brain, making us dull, and heavy, unquiet, testy, and sometimes depriving us even of the liberty of its functions. And this begets also another unhappiness which is that we accustom, and subject ourselves so much to superfluous things, that being changed into habits, they become at last altogether necessary to us. Which is a reason why great persons, who are wont to live more delicately than others, are much more to be pitied when reduced to necessity, standing in need of much more than nature of herself does want for her conversation. Cato feared the sobriety of Caesar more than his courage. 'Tis that which made him indefatigable in his labours, as fortune made him invincible to his enemies. He eat little, laboured much, went on foot in the front of his Armies, bareheaded in the most scorching heats of Summer, and the most biting Winter frosts. He used his body to all hardships, and inconveniencies, and gave it no more repose than what was needful to continue his labour: But above all 'tis noted that he drank very little wine. Those who cannot imitate him, I shall counsel them at least to follow him as near as they can; if they mean to succeed him in his glory. This virtue must be acquired by degrees, and steps, using the body by little and little to be deprived of its ease, or at least not to be subject to it. This indeed cannot be practised without using a kind of violence to nature. But being for its good, there should be no complaint, since the remedy though it be harsh is salutary.  
The third sort are touching the body and exterior actions, consisting in exercises, which are ordinarily taught the young Nobility, for which having particular Masters, the Governor need to have no other care, but to make him be assiduous, and diligent, and to make him to love those exercises, in such sort, that he do not thereby draw off his affection from higher and more noble things, but esteem of them as his divertisement, not his employment. For those are no fundamental qualities, nor do they make a man commendable of themselves, but only in as much as they direct him towards virtue, and are joined to the divine graces of his mind and spirit, especially in men of great quality, who will not take any profession, and should only scorn to be altogether ignorant of them. In this rank I place riding the great horse, fencing, music both of voice, and instruments, dancing, vaulting, plausibility of speech, a graceful garb, and accort carriage, a handsome mind and presence, and all other such like qualities which only concern his behaviour, and comeliness of action, which indeed one should endeavour to have, but never propound them as the highest aim, or perfection, but as ornaments, and embellishments fitting for men of rank and quality. For as great persons never put all their estates in Jewels, and ornaments, so neither must we make our capital and foundation of such virtues, which may be common to vicious persons. Neither must we despise them; because they are handsome additions, and little heightenings, which sets off the lustre of the soul, with greater advantage, and admiration. The best Maxim I can give to gain these, and to do all things completely, is to do them without constraint, or affectation, with a natural assurance, and an ingenuous confidence, employing all on●s art, to hid that art from open view. But above all not to brag of any thing, whatsoever advantage one may have above others. For in that instant that we make a show of knowing much, and doing things well, or having a good opinion of ourselves, we gain the disesteem of all others. It is extreme good likewise to frequent such persons very often, whose manners, and actions are pleasing, which without labour will insensibly inspire the gesture, and behaviour into our imaginations, and that without either affection, or studied po●….   

CHAP. II. The Governors second end and care, touching the soul, divided into two parts, the Inferior, and Superior.  
THe Second, and principal end, and aim of the Governor, is to dress and cultivate the soul, which we consider two ways, according to the divers functions it does exercise. First, as it imagines, receives, retains, and digests the species coming from the senses. Secondly, as it reasons, and deliberates. The first is composed of three powers, which require an exact care: for from those all the defects, or perfections of man do ordinarily proceed, viz. from the imagination, common sense, and the memory: The first of these must be regulated in its designs, disordered agitations, its false apprehension of objects, and above all vulgar opinions, which consist in admiring too facilely, acting by custom and by example, embracing the judgement of others, passionately siding with parties, loving, hating, praising, blaming without good grounds, entertaining opinions, becoming refractory, and easily relishing, and favouring the passions, and interests of others, judging and censuring all things, and a thousand other such like weaknesses, which arise from the imbecility, or laziness of the imagination, which had rather rely, and trust the reports of others, then take the pains to present every thing to the judgement to examine them throughly. He must be careful therefore to fit and fraight the imagination with good, and choice things, maintain it in a liberty of considering and weighing every thing, applying it to solid things, and showing him the vanity of those objects it apprehends, and falsely admires. This power and faculty, hath one great defect, which is that it represents things greater than they are, and often abuses the mind and will, making them believe and desire that which is false and evil. He must endeavour earnestly to enlighten this, and restrain that impetuosity, which does oversway, and bias it, and makes it rove and wander, and this he must fix on what it does, and mingle some pleasure with all its occupations that it may still be present, for having some pleasing end, it will wholly apply itself thereto, and not be scattered, and parcelled towards so many several objects at the same time.   

CHAP. III Of common sense, and the memory.  
THe second, which is the commonsense, is a piece of great importance. 'Tis that which purifies, digests, and ranges all the species in a prepared readiness for the mind, and judgement. One must therefore be very careful to teach him all things with an easy method, and a certain order, that may make him see every thing clearly, and not entangle and perplex him, strengthening him with universal principles, which may serve him for a foundation, by no means confounding, or puzzling him with multitudes of precepts, and lessons: But by a sweet succession make him pass from one step to another, raising him by degrees from the lowest, to the highest things, and using him betimes to observe the like order in all his actions, and to sustain himself upon firm principles. This contributes very much to judgement and discourse, and is extreme necessary, as well for the acquisition of profound Sciences, as for the ordinary conduct of ones life.  
The third which is Memory, hath been slighted, and despised by many men. Seneca makes but small account of it, yet there are others that approve, and improve it as much as possible. To me it seems very useful: as Barns and Cellars to those that will buy provisions of Corn and Wine. I confess, according to that Idea which they propound of an austere Savage, and unsociable Wisdom which some affect, it is not so considerable to them. But for such as will tame, and familiarize Virtue, and Sciences, and make them enter into our common commerce, and conversation, such aught to make good provision of things laying up a store in the cells, and repositories of their memory, to make use of upon occasion, it being needful for them to know how people lived in times past, as well as what the Modes of the times present are. It is particularly requisite for those that intermeddle with affairs of State, either in Peace or War. It plays its part in all occurrences, and aught still to accompany the Judgement, as the Secretary that hath the keeping of all its registers, and does first propound all the subjects on which a man is to act: It is requisite likewise for the facility, and elegancy of discourse, to provide fit, and apt words whereby to express our thoughts quaintly, without grating the ears of the hearers, by disjointed and harsh words, which seem as they were drawn like a bucket out of a deep well, and yet run like a kennel, whose little stream follows in a continual succession, without the least interval till it is quite dry. This is one of those exterior qualities which indeed renders a man more grateful, and is somewhat rare in these days. We find many that have merit and sufficiency enough, and yet are so unhappy in this particular, that like large bottles with narrow necks, there comes nothing from them but drop by drop. Others have a great facility in speaking ill, both importuning, and stopping those ears that listen to them. These are not content to be sots only, unless all the world know it; if they have a story to relate, they must needs make its beginning rise with the beginning of the world, and then they dwell so long upon frivolous circumstances, that they are insensibly drawn to other matters, into which they hop, like birds from branch to branch, and sometimes in the very midst of their relation they wander so far from the subject they had in hand, that they are forced to seek about for it again, as the young lad did for his Father's Asses: Others to raise themselves above the vulgar, esteem it too mean for them to use the same words as their Servants do, coin many new ones, and for fear they should speak like others, they use a canting Jargon which none can understand without an interpreter. A young man must fashion himself betimes to a good dialect, his language must be smooth, intelligible, significant, and as concise as possible can be without obscurity. To which three things are necessary; a promptitude, or swiftness of thoughts, an abundance of choice words, and language, and apt disposition to it. The first requires the presence, and vivacity of imagination. The second a strong retentive memory: The third, a clean and able common sense. Such as have these three gifts, have a great advantage above others. Nevertheless art, and study may bring a man to these, though of himself he have but little inclination to them. To this end, one should be instructed from infancy, when we are most apt to retain, and when these powers are commonly most vigorous. Caesar's eloquence is attributed to his Mother Aurelia. She spoke her language purely, and by her continual converse imprinted that neat and fluent language, in him which we so much admire in all his writings. The young Gentleman, should therefore have one by him, that knows all the beauties and graces of speech, which he must teach him in all his conversation, not only pointing out his faults, but instructing him in the quaintness he must use in his discourse; and also exercising him by writing letters on all kinds of subjects, which will be a means to complete him in his stile, and language.   

CHAP. IU. Of reading, and other means to help the memory.  
REading does much enlarge and open the understanding, and make the memory fruitful in good words. But the Governor must make choice of books for him, and then let him form and shape his stile of himself, without tying, or obliging him to any example: For discourse, and writing being the images of the soul; every one expresses his thoughts differently according to his own genius, which if it be made subject to another, will appear full of constraint, and affectation. 'Tis no matter how he speaks, or writes, so he do it well: And the best rule that one can give him, is to let him see how others have spoken, and then let him do, as he shall judge best himself.  
Another means and help to improve the memory; is to exereise it often, and accustom it daily to retain somewhat, not to use in a vain ostentation; but to feed it with good nourishment, which by little and little changes into our own proper nature, and enlightens the mind to improve, and heighten those conceptions which we gather, and cull from others, and keeps the memory from decaying for want of exercise. And to this purpose the Governor must be of ingenious, as to whiten two walls with one brush. That's to say, that since the store-house must be filled, let him take care that it be not toys and trumpery, or which is yet worse, sordid ordure; but let them be useful, and excellent things, which may one day serve to assist his judgement, when he shall come to that maturity, as to know how to manage them. Young men are ordinarily set to learn Horace, Marshal's Epigrams, Cicero's Epistles, and other such like things, but I would not have him dwell too long upon those, nor vainly fit that place with them, which is ordained for more noble treasures. There should be nothing hoarded up, which may not be beneficial in its time, and therefore there must be a great regard to the quality, and condition of him that is to be taught, and to the profession he intends to follow afterwards, thereby to teach and instruct him in such principles as are fit, and laying them up in his memory, even before he throughly comprehends them, by reason of his youth. These are such provisions, and preparations, as are requisite to be made ready for the judgement, against it gins to act; that so it may find all the materials rightly disposed, according to the design before resolved on; But above all things he must be furnished amply with wholesome, and sage documents, both for his society, manners, and the actions of his life. And when these three powers shall be thus brought, and ranked in their just posture, it will not be difficult to raise the soul to a high pitch of knowledge and understanding, and to inflame the will with an ardent love of true honour. There is no more to do, but only to elect, amongst the great number of things, which may be known, those which are most proper and suitable to his birth and and condition; and life being very short, and sciences infinitely many, he must take measure of the necessity which nature hath imposed on us; and not being able to attain to the knowledge of all, choose those which are most utile, and most excellent.   

CHAP. V Of true Piety, and solid discourse.  
THe first piece wherewith he must be armed, and furnished; is that true, and essential Piety, which is the foundation of all other virtues, and the path to our maine, and last end, without which all other perfections are but vain appearances, and false Diamonds, which have indeed a little glistering likeness, but want the true lustre, worth and value of the true beauteous Jewel. 'Tis that which will conduct us to sovereign perfection, which renders us pleasing to God, and to men, which makes our lawful designs prosper, and shields us, or rather takes away the jurisdiction of fortune. Let him therefore be assiduously careful above all things, to plant and water the seeds of Religion, as he made promise at his Baptism, and let him endeavour to discover, in all the things he beholds the grandeur, and wonders of his God; let him accustom, and use himself betimes, in the days of his youth, to invoke and adore him on all occasions, and knit himself so closely to him, that no power in this world may be able to divide, and separate him. There are some who fancy an incompatibility betwixt God and the Court, and believing the soul is indivisible, think it impossible to be shared betwixt those two Masters. But this is easy to be reconciled, if we consider God, as the chief and highest end, towards whom, and in whom all our actions must tend, and centre, and look on the Court as the circle wherein we must run, and the Theatre on which we must act our parts. Though all the spheres follow, and obey the primum mobile; that hinders not, but they at the same time do move in their own spheres; we may submit to this first cause, and yet act in the world. Those abuses, and bad examples which are in Courts, are not in the nature of them, nor by institution: they crowd in there by force, and remain there without establishment, and if a soul be guided aright, it still find more cause to admire the providence, and goodness of God, than occasions to offend him. The ancient Fathers found the Devil in the deserts. He ranges about Cloisters, Cells, and secret meeting places; and as virtue hath no confined abode, but presents itself to any invitation; So neither is vice limited, nor hath any settled dwelling, but nestles into every corner where 'tis entertained, or softly cherished. How brave a thing it is to see a young man, of great quality, make an open profession of Piety, and be studious, and careful to keep his soul pure, and untainted, from the soil, and leprous spots of sin. What man can refuse his respect, and affection, to him that pleases his God? And what is he not able to perform, when he that can do all things is his friend, and counsellor? I speak not of that morose and servile devotion, which apprehends God, more than it loves him, and never considers him, but as a Judge. Such a virtue, if it deserve that noble name, proceeds only from a base timorous soul, and lasts no longer than the dread and fear possesses them. I have known many, that have been very precise, and retired in their greener years, having the image of hell ever before their eyes, and being in their thoughts surrounded with a legion of devils still ready to torment them, as soon as they should have committed but the least peccadillio; and yet lusts, and sensual pleasures did delight, and tickle their hearts, and thoughts, but they durst not adventure to taste them, because they feared the punishments. By little and little they began to fortify and encourage themselves against these apprehensions, and seeing others sin without death, or visible danger; they adventured at last to imitate them, and in a short space left most others behind them, in their unhappy progress to damnation. So that this virtue, which arises only from a servile fear, may be fitly compared to those golden Apples, guarded by Dragons, which were soon lost, when the ugly Dragons were defeated. I mean, therefore a true solid Piety, whereby a man loves God out of a pure principle of esteem, because he is absolutely good, and perfect, and continues thus, till he by his especial grace vouchsafes to turn that esteem into tenderness, and higher flames of heavenly love and zeal, and fear to offend him, as we fear to displease those whom we entirely love, and not only as we apprehend to oppose that power which we dread. To bring him to this, he must be led and guided with sweetness, by facile, and honest means, which may neither breed repugnance, or weariness in him; and not impose devotion as a yoke, but invite him to it, as a means to set his soul at rest, and calm his passions with tranquillity, arming him against all accidents, and alluring all hearts, and affections to him. By discoursing frequently of the immense goodness, and mercy of God, making him delight in the sweet music of a quiet, and pure conscience, showing him good examples, entertaining him with little, but often repeated acts of Piety, furnishing him incessantly with high and sacred thoughts of this real good, handsomely preventing any thing that might divert him, and reaping some profit, and advantage of every little accident that intervenes, by making him admire God's providence in them all; and all this with a certain method, which neither is Bigot, nor scrupulous.   

CHAP. VI Of Modesty.  
FRom this root of Piety, Modesty will spring up, which is one of the most desirable, and amiable things, and yet one of the rarest that is amongst men, especially such as are of high births. It consists in words, and in actions; and I esteem it altogether necessary for any man, that will perform great actions. It wins men's hearts, which are the springs, and engines, whereby difficult things must be executed: it begets a familiar confidence immediately in those that treat with us, when they behold a friendly, and ingenuous countenance, which neither stoops to soft affected caresses, nor wanders after apish, ridiculous fanfaronneries, but carries an even temper. For men use to give little credit to those that overflow in the mouth; above all one should never speak of ones self, neither good nor ill; for fear of being disproved, or avowed; the virtue of that man will be thought very little, that's forced to trumpet forth his own praises. He should proclaim, and make himself known by his brave actions, and not feign it by specious words. It hath its defect, and its excess. The proud have changed it into gravity, and the effeminate into softness. The one is full of vanity, as much as the other, and they differ only in that they take divers ways to seek the same false glory; the one exacting it as a tribute, the other begging it as an alms. To find a mean, and keep the right path, we need but to observe this, we must render ourselves worthy of all honour, and not trouble ourselves with others, if they do not pay that honour to us, which we justly deserve, for this being above our reach, and disposing, and depending on the fancies of others, we must be content that we at least deserve it, though we do not receive it. He that would never come to be despised, let him do nothing that is unhandsome, and let him neither become dependent on another through vain hope, nor tyranny over any, because of higher abilities. There are other particular means which must be taught young men, as to know perfectly all the civilities, ceremonies, modes, and customs, which men have invented, and do practise, according to the places, birth, and dignities of every one; teach the youth also to receive every one courteously, and to send them away well satisfied, to know the difference of every one, their interests, and passions, thereby to behave himself with judgement accordingly, and to acquire a free, and universal spirit, which may put itself into any form, and shape, comply with any humour without constraint, or affectation. Which he may easily do, if he first free himself from the vanity, and love of his own opinions. Let him fit his discourse to his own, or the companies capacity, and conform it to the time present, using no studied compliments, but speaking modestly, and indifferently. There are some who embrace the first comer, use the same caresses to all the world, and through a facility of promising, reduce themselves to the necessity of deceiving. He should be reform betimes of all bashful shame, and trained up to a generous confidence, so that he be not subject to a timorous complaisance, but either grant, or refuse, with a courteous boldness, and make a handsome retreat in any dangerous occasion, to which many hazard themselves for want of a resolution to deny. Let him set one hour apart every day, to consider, and make reflections on his past actions, and mildly point out to him his sailings, and how he might have done better, and have pleased some whom he sent away discontented, without any prejudice to himself, how he might have disengaged himself from company that was not fitting for him, showing him that he did not answer so generously as he might, to what was spoken, that he contested too long for his own opinion, that he had not testified so much gratitude as was requisite for some service which was done him, that he neglected to gain a good friend, and oblige an honourable person; and especially in the close of the day, make him relish the sweetness there is in employing his time nobly, and profitably, and the bitterness in losing, or mispending it. Sometimes lauding, or blaming him, even showing more love, and respect, as he increases in virtue, and nobleness, and testifying an indifferency, and froideur, when he declines, procuring all his friends, in whom he trusts and confides, to do the same, by seeming to withdraw their affection from him, when he falls into any miscarriage. And in fine, losing no occasion to make use of for his advantage.   

CHAP. VII. Of the love of Truth and of Honor.  
IF one will have him become a man of honour, one must make him be enamoured betimes with true honour, and breed an aversion in him to all that might slain, or soil him. This quality consists in many things, and particularly in being true, sincere, and cordial, especially keeping one's faith, and promise religiously, and inviolable, which gains a marvellous esteem, and credit in the world, deceits, and artifices are nets, which are easily discovered if they be too gross, and are quickly broken if they be more finely woven. Let the Governor not suffer him by any means whatever, to lie, or to deceive, even in things indifferent. In this case only I wish him to use severity; For 'tis so insinuating, and subtle, that at the least connivance, it takes footing, and if it get the smallest root, it multiplies abundantly, and can never be exterminated. It makes every one keep at a distance from us, blurs the reputation, corrupts the manners, and discredits all we say; That 'tis the wisdom of Kings to dissemble, had need to be interpreted, and well explicated. That may be true of their passions, their designs, and their resentments for injuries they have received, when the good of their affairs does in this manner oblige them to play Desoubs le mask, under a vizard; for they ought not to consider of their particular persons, or affairs, but in reference to the good of the State, for whose safety they ought to sacrifice all their private passions. But to feign, and promise, that which they will never perform, to make snares of their words, instead of security, and an asyle, to write and treat captiously, and prostrate their honour, and conscience to their interest; This is the virtue of Tyrants, which helps sometimes to aggrandise them, but can never make them renowned. True policy, does not consist in this, as we shall show hereafter. So that above all things we must imprint these in a young spirit, which by how much it is the more lively; So much the more will it have need of a restraint, and curb in this regard.   

CHAP. VIII. Of Sciences.  
IT is very difficult to bring him to such a perfect rule, unless one call in the Sciences for their assistance, which fortify the mind against vices, divertise him from bad employments, animates him to the love of virtue, enlarges the understanding either for discourse, or action, on all occasions; Not that I would have him possess them as a Master, nor that he should spend so much time in meditation, which he owes to a more active life. But as he wears a sword to defend himself from his enemies, so his soul may be furnished with weapons to war against vices, and that grand Monster Ignorance, which many great ones would have to be esteemed a virtue: One must give him a good tincture of literature, to make use of, and to discourse with solidity, and knowledge, and not be obliged as many are, to a forced silence, as often as the discourse falls upon any other subject, besides Hawks and Hounds. But amongst that infinite number of Sciences, which one single humane wit cannot fathom, or comprehend; he must choose such as are most useful for his life, and conduct, leading him to the knowledge of them by facile ways, and not as many use to teach them. They make them become so unsociable that no body dares approach them. But he should strip off the prickles, and present him only the roses. It will be therefore very necessary, that he that shall instruct him do possess them purely himself, and know how to manage and accommodate them to the affairs of the world, that so he may draw out such sap, as may afterwards turn into substance; for this he will not so much need those profound Sciences, which serve for ostentation, as those that are profitable and a judicious skill to fit, and prepare his lessons to the young Gentleman's capacity, and need. It is almost the same with Sciences, as with the slights of juggling, to see them only, one would believe there were some magic in it, but when we know the secrets, it appears very facile, and easy. The chiefest thing consists in the manner of teaching well, and purifying them from the School: and for this reason many persons of good understanding would not permit (though with little wisdom in this particular) that their children should be taught in the public Schools, or Academies, believing that the time they spent there, was not recompensed by the fruit they reaped there.   

CHAP. IX. Whether one ought to send him to the public School.  
THis is a question which I will not here decide, I will content myself in relating what I have observed on this subject, leaving the judgement of it to better understandings. There are some maintain, that in the Colleges, and public Schools, bad examples, are more frequent, and more taking then good ones. That there one becomes acquainted with all sorts of people, and of all conditions, who not being trained up in any manners, do easily imprint their defects in a young spirit: That one wallows eight or ten years in that dust only, to learn the Latin Tongue, and a few shreds of History worth nothing, because they are but pieces disjointed, which have no dependence: that they often change their Masters, and by consequence alter the Method, and rules of learning: That the Masters are ordinarily young, and serve their Apprentiseships at their Scholars cost, as new Physicians do in Hospitals. Besides, having the charge of so many, they cannot take such particular care of every one. But now turn the other reverse of the medal, and we shall find, that young men in the Colleges, are instructed by such as are learned, pious, and faithful: that they animate one another by examples, and emulation: they exercise by speaking in public, they note the defects, or perfections of each other; they are ambitious to appear more eminently than their fellows: The punishments, and recompenses do move them to desire, and fear: They apprehend their failings more, because their faults are public, they do communicate what they know to one another: they have set times and rules prescribed, which serve very much to their advancement; and the Sciences are taught them by certain degrees, and steps, which easily lead the judgement from one thing to another.  
Here we must consider touching our young Cavalier, that one must as much as is possible, make him frequent such persons, whose judgements are well settled, and framed, and who nevertheless have the industry, and ingenuity to accommodate themselves to his tender age. And that one must regard the Sciences in this young man, but only as an instrument which is necessary to help, and further his other exercises, to which he is allotted, and that he ought to seek them, but only in as much as they open the understanding, fortify the mind, sweeten his behaviour, and embellish his soul, not that he should become a Professor, a Preacher, a Judge, or a Philosopher: But a Soldier, a Politician, a Courtier, and man of action and affairs; and therefore it will suffice him to know, as much as he ought not to be ignorant of, and not so much as 'tis possible to know, but what is fit, and sufficient to attain his ends, that they may serve him as a wheel to facilitate his motions, and turn, and not prove a weight, to toil, and overburden his mind. They must therefore be prepared for him accordingly, that he may use them in his life and actions, and he that hath this great charge of him, must take special care, to direct all his lessons and instructions to that mark and end.  
For this purpose it will be needful to teach him the Latin tongue, as succinctly, and purely as 'tis possible, and not trouble him with all those affected words, and phrases which many look after, and make use of that they may not be understood.   

CHAP. X. Of History.  
AT the same time, whilst the memory is yet fresh, and easy to take impressions, he must be instructed in History as distinctly, and methodically as may be; This consists in searching out things from their original, and following them according to the order of time exactly from their source, pointing out the progress, the declinings, and the various mutations, and changes of all the Governments in the world from the Creation, without entangling him with a confusion of Authors: Choosing for every age such as have written with most faith, and purity; causing him to take notice of the graces, the defects, the documents, the intrigues, and politic reasons that are inserted: as also the original of those corruptions which have ruined States, the foundations upon which others have been raised, and the Maxims wherewith they have maintained themselves: opening his understanding to reason, and discourse upon all events, not only simply reading them over like Romances, and feeding his imagination with the prodigies he meets withal, without exercising his common sense, in observing the causes, and reasons of things: or to lead him more readily at first to the more perfect knowledge of History, it would be necessary that he that teaches him should draw out the most material passages in those Historians, and so make a pithy Epitome, or Body of History very succint; but it must be very exact for matter of time, and this will much abbreviate, and facilitate his studies, opening the way to an universal knowledge, and intelligence in all History, and be a great ease and help to his memory. He may also entertain him often of these matters in his familiar converse, and make him exercise himself in relating what he hath learned, thereby to make the deeper impression, especially of Modern Histories, which concern us more nearly, and will be of greater benefit. As the reign of Charles the fith, and his Successors, the Original of the Wars in the Low-Countries, the troubles and revolts in Germany, the Wars with France, and England, their beginnings, treaties, leagues, and other circumstances necessary for such as do intent ever to undertake any great exploits: Upon which he may raise handsome discourses, and thereby reap some profits even from others failings, & in rich himself by others industry. This will make him fruitful in expedients, foreseeing against the future time, resolute in all accidents, and intelligent in the interest of all the Potentates in the world. Which will be one degree, and step towards the knowledge of Policy, a thing that he ought to possess most eminently above all things else, and which will render him most considerable, and useful in the world, as we shall show hereafter.   

CHAP. XI. Of Philosophy.  
THat is the first thing, with which his mind must be prepared, which being fortified by that knowledge in History, shall be afterwards quite perfected and brought to maturity, by discovering the Principles of Philosophy to him, which teaches our reason, how it must make use of its self. Many have judged it useless, and pernicious to the active life: because that by raising the soul up to contemplation, it as 'twere unties it from the body, which should act. And indeed, I would have him possess it as his Wife, and not as a Mistress. I mean, that he should have an inseparable love for her, and that she might be subject to him, but not a passion, which would make him become a slave. I would have him be served by her, instead of serving her, and not do anything without her counsel; I would have him know that Philosophy, which discourses, which enlightens, which rules our manners, which loves society: and not that which raves, which contends, which creates Chimeras, and loves naught but solitude. This last is vain, ridiculous, importunate, and idle. The first is solid, pleasing, tranquil, and salutary. And I esteem it no less needful for a man that is exposed to the storms, and agitations of Courts, than the Rudder and Compass is to a Ship. But not to lose time, one must leave out all that is superfluous, and take only that which is substantial nourishment, teaching him to reason and argue handsomely, to draw one thing skilfully from another, to maintain a good position firmly, to divide and distinguish aright, and discover and untie all sophisticate, and specious arguments. This art serves for all things, and may be applied on any occasion. In counsels they do nothing but reason, and argue. In Courts all their art consists in drawing consequences, and penetrating into things unknown, by the appearance. War is a continual reasoning. And in fine, man cannot show he is such, but by that only. The world attributes all to experience alone: But art teaches the rules, which are truly drawn from thence, but purified and set on work by those, whom she had most illuminated, which makes us enjoy without labour, the fruit of those labours, wherein they have wasted their lives.   

CHAP. XII. Of Monality.  
FRom thence, one may proceed to discover superficially unto him, the secrets of nature, the order, the productions, the causes, the ends, and the connexion of all things, the springs of the senses, the powers and faculties of the soul; and the manner how they act, without nevertheless engaging him too far in this knowledge, which serves more for his divertisements, than his profit. But as to that part, which concerns his manners, and which teaches one to seek for tranquillity, and to set the soul at repose, to restrain vice, practise virtues, suffer the blows of fortune constantly and nobly, to be undaunted and resolved amidst dangers, to despise death, and not to be inveigled with the love of false honours: of this he must make his principal and stock, from whence he may all his life time supply himself with those treasures, which will be necessary for him, in the voyage he is to make thorough the world, and particularly in knowing, and often reflecting seriously upon himself. Without this support, we are apt to fall at every little opposition. Therefore on all occasions, and rencontres he should be exercised, and instructed in this knowledge. It consists altogether in operation, and does not teach the mind, but only that it should master, and over rule the body: and to this end there must be a continual care, to make him practise every day virtuous actions according as the occasions are presented, teaching him to purify them, and to perform them gracefully without ostentation, vain glory, or interest; being only affected with that which is really just, and good. To love honest people, treating every one according to his merits, and not abusing his own power: but preferring that which is right before any other interest; as for the choice of friends, 'tis a thing that I would leave to his own disposition, only advertising him of the good, or bad qualities, of those whom he would honour with his confidence, drawing him, however handsomely away from such, as would prove pernicious to him, and teaching him not to be too prodigal, and bestow that favour too lightly: That so he may not be often obliged to resume it again and disavow his election by a change.   

CHAP. XIII. Of Policy, and the means to instruct him therein in his youth.  
AS for Policy, if he will attain to high things, he must be instructed therein, by a continual exercise. Not in that Policy which subjects all Law, Honour, and Conscience itself, to private interest: But in that enlightened prudence, which foresees the future without consulting the Stars, which establishes States by a solid, and durable government, which understands, and observes the Laws: under the care whereof the people may peaceably repose, and which does furnish fit remedies to every grievance, and distemper, by prescribing wholesome physic, and not daubing things over with emperical essences.  
To lead him to this without trouble, one must begin betimes to dispose and bend his mind to it, by accustoming him not to do any thing without some design to make choice of the subtlest, and surest means to obtain it, to know the nature, and the interests of each one, to find out the most hidden, and dissembled slights and deceits, which are used in every profession, to make him both detest, and know how to shun them at the same time. One must make him give reasons for all his actions, create, or raise little intrigues, and troubles, and leave his mind entangled in some necessity, and then see how he can disengage himself: make him observe every one's discourse, and then discover the secret intentions they had therein to him, the ends they aimed at, and the artifice that lay hid in their speeches: make him attempt several ways to gain one thing, that so he may come to find out which are the most certain to compass his design; never conceding any thing he wishes for earnestly, till he have used some ingenious stratagem to obtain it: striving sometimes to deceive him cunningly, and showing him the craft afterwards, that he may beware of it another time: discomposing frequently in his presence upon all sorts of subjects, and accidents, upon the actions, and the conduct of others, showing him their failings, or their skill. How it was hurtful and prejudicial to one, for having spoken too much: and that another believed too lightly: that the one did not consider the danger which threatened him, that the other was not so reserved in his passion as he should, that he needlessly made one his enemy, whom he might handsomely have kept still for his friend, and many other things, which daily fall out by occasion. On which he must be often exercised. After this, his mind being settled, and his judgement regulated, one must teach him the principles of this Science, the nature of all Governments, their Maxims, and fundamental Laws, the main Questions, which come in Controversy; the divers kinds of Monarchies, and Republics, those things that ruins them, that which augments them, the remedies to hinder their dissolution, the nature of Treaties, Leagues, Alliances, and what is observable therein. The cause of Wars, Order, Policy, Providence, and all the rest, on which many have written in general, showing him the means to make his use of them, and applying all these precepts to particular affairs, and to present examples, on the which he must often discourse. From thence he must descend to more particular things, he must learn the state, and interest of all Courts, as well in particular, as in general: and principally of that wherein he is to reside, the pretence of every one and the reasons they have, the means they use, and apply, their friends, confederates, forces, allies, their intrigues, their riches, their forces, and their inclinations: to make use of in time, and know how to catch every one with advantage, either in gaining a friend handsomely, or overcoming an enemy, and make him incapable of doing any prejudice.   

CHAP. XIV. The second step, or degree to arrive at the knowledge of Politics which is to travel, and how.  
AS soon as he knows these principles in Idea, he should exercise them by experience, and draw them in the great Book of the World, whose animated Characters do touch the Soul more lively, and make him digest the Science of Books, by his own observations, as feeble stomaches, which use some exercise to increase their decayed heat. Things are not true because Authors have said it: but they contain in themselves the truth which every one may discover according as he is illuminated: It will be therefore expedient to wean him as soon as one can from the delights of his home, to show him that there are other Manners, other Men, and other Cities than those of his own Country; which excites the divers sentiments in us, and the diversity of things sensible: because the power indifferent of itself cannot be determined but by the object. The actions of the mind are the same, if we do not offer it divers things, it cannot apply itself but to those that are presented to it, and though the imagination does often travel without the body, it never returns fully satisfied, fancying to its self things that have no substance, but in its own imagination, unless the eyes and the other senses do serve, and become guides and compagnons to it. That which we learn only by reading, or hear-say, we cannot affirm but one the faith of others: words, and books, are but expressions, and copies, which never have all the graces and perfections of the original. He that would know things as they are, must draw them from their source, and spring head. There happens a thousand accidents in Travels, on which the spirit, and mind must exercise themselves. We behold every where great example to instruct us. One frequents   

CHAP. XIV. The second step, or degree to arrive at the knowledge of Politics which is to travel, and how.  
AS soon as he knows these principles in Idea, he should exercise them by experience, and draw them in the great Book of the World, whose animated Characters do touch the Soul more lively, and make him digest the Science of Books, by his own observations, as feeble stomaches, which use some exercise to increase their decayed heat. Things are not true because Authors have said it: but they contain in themselves the truth which every one may discover according as he is illuminated: It will be therefore expedient to wean him as soon as one can from the delights of his home, to show him that there are other Manners, other Men, and other Cities than those of his own Country; which excites the divers sentiments in us, and the diversity of things sensible: because the power indifferent of itself cannot be determined but by the object. The actions of the mind are the same, if we do not offer it divers things, it cannot apply itself but to those that are presented to it, and though the imagination does often travel without the body, it never returns fully satisfied, fancying to its self things that have no substance, but in its own imagination, unless the eyes and the other senses do serve, and become guides and compagnons to it. That which we learn only by reading, or hear-say, we cannot affirm but one the faith of others: words, and books, are but expressions, and copies, which never have all the graces and perfections of the original. He that would know things as they are, must draw them from their source, and spring head. There happens a thousand accidents in Travels, on which the spirit, and mind must exercise themselves. We behold every where great example to instruct us. One frequents many kinds of people, of several humours, and spirits. One learns the different customs, the orders, and Policy of every City; their civilities, their usage, their laws, and their language, which breeds a conformity in us to their fashions, and is a great advantage if we afterwards chance to have to do with them. This weanes one from his false love to his own country, and makes us Citizens of the whole world, or at least brings one easily to comply with every one. Another great benefit which is reaped from hence is, that a man learns to know himself. Great men in their own Countries are environed with flatterers, who sooth up, and disguise their vices, and care for nothing, but to please them only. They receive nothing but respect, submissions and complaisances: they see none but such, whom they have the power to command; and unless they be timely drawn off from it, they contract an imperious humour, and pride, and cannot endure any, but such as fear them, because they are used to awe all such as live within the verge of their power; But in strange countries, they behold none, but unknown faces, who give them no more respect, and honour, than what they first receive from them, and from thence they learn indeed, what they truly are, by the esteem such men have for them, who neither pretend any thing from them, nor depend upon them. Besides they become subject to the Laws of those places where they go, and habituate themselves by being forced to observe those, to keep their own Laws voluntarily, which they might otherwise violate without fear of punishment: But they will need a guide to conduct them, and show them how to make their profit of all things: otherwise they shall see nothing but Walls, Cities, Palaces, and Fountains, and nothing but their eyes shall travel. One must make them penetrate into the interests of Courts, make comparisons of one, with another, taking notice of what is good, and bad, and strive to make them become considerable in the esteem of foreign Princes, and Ministers of State, establishing a strict, and faithful correspondency between them and those men of renown they shall meet with in their travels, that so they may become the more useful to their own Prince at home, as having these engines abroad, which may be able to act much for them, at a need in all great affairs. He must also be careful to bring them to the knowledge of all such, as he shall hear of in any country who do excel in any Art, or Science. If he delight in their company, he will in short time dive into their greatest knowledge, and enrich himself without trouble with their Secrets, and laborious learning: it being impossible but that from this frequentation, there should remain much of that great light in him, which shall keep him from being deceived.   

CHAP. XV. Third step, or degree; the Military Art.  
AFter he hath passed in this occupation that age, which useth to be idle, which we ought scarcely to account in the number of our years: If one think it fitting one may make him try some occasions of War, thereby to learn that noble Art, and confirm his courage. If he be absolutely destined to that exercise, one must go the more slowly on in his instruction, and make him pass through all offices, that he may be the more capable to command, having first learned well to obey. But if he be intended for a man of Counsel, which is the highest sphere of all, which, like the second Region of the Air, is above all storms, where one may sit in tranquillity and behold the clouds showering down floods, and tempests, which were form near that place; Then in this case it will suffice to let him know the rules of Military Art, and be instructed in the duty of each Officer, in the orders and necessary provisions, in the manner of assault, and defending, and whatever else of this nature. After which it will be enough if he apply himself two years to learn the experience, and let him have one with him, that can discover all the subtleties, and the secret ways made use of in any action; guiding him ever to the right end, which is to make him a grand Politician, making him search out the very bottom of every business, and not stop at the appearance which is most times false; showing him the strength of true reasons, that he may clearly see the conduct of Ministers of state, and give a better judgement of things than the vulgar are capable to do.   

CHAP. XVI. The fourth step, or degree of Intrigues, and Negotiations.  
WHen he shall know so much as to be no longer ignorant, one may begin to put him into employments, and make him taste of all things that they may be familiar to him betimes. First, he must be made capable of the affairs of his house, of the state of his goods, and rights, of his Subjects and his pretensions, of his enemies if he have any, of the intrigues of his Ancestors, of the order he must follow, not only to maintain himself in their lustre; but to raise and elevate himself above his Predecessors: make him choose a rule to live by, and a determinate end, and aim, for his propounded object, on, and towards which he must frame all his actions, that so himself may be the guide of his own fortune, and not be dragged about after her wheel: like those that act only by hazard, and are not resolved in any certain thing, but take their resolution in the midst of their race. 'Tis in this choice, that one must consider his inclination, the capacity of his soul, and what promise there does appear, mildly following those paths which nature shall seem to guide him into. Some are good for counsel, others for the execution; some for Intrigues and for the Court, others to speak, and other some to write. Close handed nature seldom drops all her treasures into one bosom. We must therefore search what qualities are born in us, and by them judge of the end whereto she calls us, by the means, and facility she hath given us to attain it. This is such counsel, as cannot be taken till the judgement be settled, and mature, and the capacity fully known. It will not be very difficult to get employments fitting his condition, as offices, commissions, ambassages, and other such like, in which he may begin to reduce all his Science into Practice, and make use of those weapons, or instruments his studies shall have furnished him withal. But at the first he will yet need some body to enlighten him in all his actions, but in such a manner withal, that he may let his spirit work freely of itself, and be content only to fortify and uphold it: otherwise he will never be any other but a Copy, and will be accustomed ever to rely upon the counsel of others. Nay sometimes it will be good to give him bad counsel, and colour it with seeming reasons, to see if he will have the judgement to penetrate into it, and then presently discover the falsity of it to him, if he do not perceive it of himself: that so he may be always on his guard, and not let himself be easily surprised, nor trust so much to the opinions, and belief of others, as not to weigh them exactly in the scale of his own judgement, and esteem the real truth, before the false friend. That which makes that so many Princes have nothing but the title and ornaments of Royalty, proceeds from the faults in their education: For he that hath them in charge, being unwilling that his power should end with their infancy, will be sure not to open their judgements, and understanding too much, lest they becoming capable enough of themselves, should not want their help to govern them. The Governor must act sincerely, and lay down his own authority by little and little, according as the other increases in knowledge, letting him act of himself, and only following him close, to be ready to help him if he stumble. When one would build an Ark, they set up a frame of wood first to uphold it, but when it is completed; that support is taken away, that it may subsist by its own strength. The spirit hath no need of a guide, but then when it is blind: But one must not purposely leave it in its obscurity, that we may have occasion to lead it the longer, nor keep open the wound to have the longer practice. Let him instruct his disciple so well, that he may have the virtue not to forget his care that taught him, and inspire so much goodness as to deserve and receive a bountiful reward, and let him endeavour as speedily as he can, to change the name of governor into that of domestic, and friend. If he prove happy in his conduct, he will gain more glory, and benefit from the second than the first. Let him instruct him to consider the fruit, not the basket, the counsel, not the counsellor, to examine and weigh the sense, the subject, and circumstances of all things; and not oblige himself to any persons, but according as he finds their fidelity. Let him prove, both the bottom, and to the most secret recesses and tortuosities of the hearts, and affections of those he loves most, and let him purge every thing from opinion, and custom. Let him not be too apt, and light to believe the good, or evil that is said of any one. Let him try them by the touchstone himself, to know the reality, and purity thereof. In fine let him appropriate to himself all the actions, and all the sentiments, and his friends have no more power, than they shall have truth and goodness. They may counsel him with artifice if they be wicked, and they may also deceive themselves how subtle, and clearsighted soever they be.   

CHAP. XVII. Of those other Sciences he ought to learn.  
I Have enlarged on this part of the active life, because it is the point upon which all actions do run, and without which the Sciences are but as good weapons in the hands of an impotent man. But these should be also accompanied with some other Arts, which will be very useful instruments unto him: As some parts of the Mathematics, that which does not consist altogether in high, and useless meditations; but which instructs the senses, and is appliable to exterior things for the public benefit. To learn this, Geometry must be the foundation, he must know the rules, and demonstrations, after Arithmetic, which is absolutely necessary for him. He should be taught Cosmography as exactly as possible, in so much that he should carry, as 'twere, a little Map of all the World in his imitation. after which it will not be very difficult to teach him the Art of Fortification, with all the inventions, engines, and instruments of War. As for drawing, or painting, if he had any inclination, it would not be amiss for him to bring his hand to make some delineations, and to draw a platform exactly with its dimensions. For Poetry 'tis an indifferent thing, which does not misbecome a Cavalier, when it is but an accessary in him, and an ornament to his other virtues. If he have any Genius to it, it should not be hindered altogether, but he may sometimes use it, it will make him the more able and free to discourse, and will whet his wits: but unless he be disposed of himself to it, I am not of opinion that he should be at all prompted thereunto.    
FINIS.   

A short APPENDIX Containing These few Chapters following,  

CHAP. I. OF natural dispositions to civil virtues in some more than in others.  
Chap. II. Of natural dispositions to acquire the virtues of the understanding.  
Chap. III. Of natural dispositions to moral virtues.  
Chap. IU. Of Nobility.  
Chap. V Of the instruction, and education of Children, and the helps towards natural generosity and nobility.    

A short APPENDIX.  

CHAP. I. Of natural dispositions to civil virtue, in some more than in others.  
THere are in some morenatural dispositions to civil virtue, then in others. These dispositions are of two sorts: for there are such as serve to acquire knowledge: and to comprehend Arts, and Sciences with ease, and to become prudent, and advised in one's conduct and carriage. There are others which serve to conform men to moral Virtues. The Latins call the first Ingenium, and the others Indolem and Ingenuitatem. The Philosophers call them demy-vertues: virtues are acquired by exercise, but these dispositions and demy-vertues proceed from nature.   

CHAP. II. Of natural dispositions to acquire the virtues of the understanding.  
THe virtues of the understanding are Science, Prudence, Art, and other Virtues which shall be afterwards mentioned. We see in some certain men an aptitude to acquire these virtues, who comprehend that which is taught them with facility, and keep it faithfully: who have much clarity in their discourse, and a dexterity to conjecture: which proceeds from the purity, and subtlety of the vital and animal spirits, and the good constitution of the brain. The globularity of the head keeps the ventricles of the brain from being overmuch pressed, or crowded, and leaves a more large and free space, or shop for the animal spirits and imagination to work in. Those whose heads are long, and the temples pressed inward, have ordinarily defective spirits. The climate does also contribute; For there are some countries where the spirits are more lively. The purity of the air we suck and breath from our infancy, and the less gross meats we feed on do also help. Moderate melancholy serves towards prudence: But where choler and gall predominates, they are rash and precipitate. Prompt and fiery spirits have ordinarily lest judgement, like those dogs which being most swift to run have no scent. There are some which comprehend a thing quickly, but forget it immediately, semblable to soft Wax which easily takes any impression, but it is as easily put out again.   

CHAP. III. Of natural dispositions to Moral Virtues.  
THe same diversity is found in the dispositions and inclinations to moral virtues, for there are natures of better tempers some then others, and which are more fit and proper for generous actions. We find some men naturally patiented under any pains, who endure the wrack without groaning, or starting out into horrid cries. And others that will weep and sob for the least blow. There are some who are resolute amidst dangers, and others that are shaken with fear where no cause of fear is. Some are not to be moved with injuries, and others take a pigue, or snuff for the least occasion. We find some in a constant Taciturnity, and others which perpetually babble. There are some as hard as pumices, without a drop of pity, and others so tender and compassionate, their eyes are ever showering down moist tears for others miseries. Some we see are naturally sober, others ever blowzing in Bacchus' sucking bottle. Yea we find some Children have much ing enuity, and desire of praise, coupled with modest bashfulness, and others that are bold and impudent, and full of insolency.  
Truly instruction and examples do help these inclinations, but nature and the temperature contribute also mainly. For those that are phlegmatic, and have a soft flesh, their joints not close knit, and narrow chested, are fearful, and quickly sink under much labour. The choleric, are hasty and desperate. The melancholic retain their spite and anger a long time. The sanguine are of gay humours, great eaters, and inclined to luxury.   

CHAP. IU. Of Nobility.  
In these demy-vertues and good natural dispositions, which are found in some more, then in others, consists the natural Nobility. For there are two sorts of Nobless, the one is natural, and the other evil.  
The natural Nobility is that which is called generosity, by which a man is endued with a noble courage, and prompted to great actions, and not only great, but also just and honest, who is handsomely composed of body and mind: who is not astonished at unexpected accidents, but having a spirit above such arrests, acts with constancy and freedom.  
Men that are endued with minds and bodies extremely vigorous, become excellent when they apply themselves to good; but if for want of Heroic Education, and good examples, or falling under the unhappy government of bad Masters, or having worn out their youthful years in idleness, they come to be corrupt and degenerate, they become infinitely wicked, and the vilest of all men. (The most generous Wine turns into the tartest Vinegar.) They are most subtle and inventive, and desperate to commit base and cruel actions, like those grounds which being most fertile of themselves, do but bring forth the most poisonous weeds if they be not manured. Cyrus' in his young age being bred up amongst country peasants, did not know his own extraction. But every one perceived a natural generosity in him, by which he ruled over the other village children, and gained much respect. The like marks appeared in Alexander's greener years, but he corrupted himself afterwards by drunkenness, pride, and impiety. He outstripped his Father Philip as well in vices as in virtues. The Lacedaemonian Republic, and that of the Romans brought forth many such like spirits, nor must we doubt but that amongst the herd of poor people of mean conditions, there are many of excellent natures, whose poverty pinnions their courage, and who want nothing but means, and opportunities to raise themselves to an eminent height. All Nations does produce good wits, and daring courages, as appears by Anacharsis a Scythian, and Democritus an Abderite. Sweden is a country on which the Sun does look asquint, where every thing seems to be frozen, yea, even virtue itself, notwithstanding it brought forth of late memory a King so completed with Heroic virtues, that he may be opposed to those ancient Greeks and Romans, which swell so many volumes to declare their actions.  
The Civil nobility is that which proceeds not purely from the indulgence of Nature, but the extraction of Ancestors, the success of affairs, and the opinions of men. 'Tis this raises the Nobless above the peasantry, which begets Titles, Arms, Genealogies, and the lustre of their Ancestors. It took its original from violence, the victorious raising themselves by conquests, and disarming those that were subdued. For in the beginning none but the Nobles were permitted to wear a sword in times of peace. Of which violence we may yet read the Characters in their coats of Arms, which for the most part are Lions, Panthers, Eagles and Griffins: but rarely any Sheep.  
This Civil Nobless is a glorious Ornament when it is joined to the natural Nobility. Virtue is more perspicuous, exemplary and utile, when it is seated in a person of an eminent quality: and without doubt to be of an illustrious family is no small spur to virtue; but it frequently falls to the share of such as are degenerate, weak, of ill-composed bodies and minds, who would hardly be received into any employment if they were poor, and of an abject condition. Nothing appears in them but arrogant ignorance, and quarrelsome puntillious humour, standing a tiptoe on some false point of honour, raising uproars on imaginary affronts, ofttimes staining the reputation of an ancient family by some ignoble action which a peasant would scorn to second him in. 'Tis a reproach to a man to be the first Gentleman of his race: but 'tis a greater shame to be the last. This Cicero being of mean birth, raised himself to great dignity by his virtues: But his Son soiled and lost all that honour in Taverns. And if the King should ennoble a vicious peasant it would not change his nature.  
This civil Noblesse has great need of riches. Nobility tied to poverty is a great burden: for to maintain their quality and rank they are obliged to great charges, which sinks them every day deeper into the quagmire of want and poverty: There being nothing more contemptible, in the esteem of these days, than a Gentleman that speaks of his race, and brags of his extraction, and yet wants bread to eat.  
Now that this sort of Nobility consists for the most part in opinion, appears by this, that he who makes a show of his Genealogy, presupposes that all the Women from whom he descends have been honest: and likewise, because if any one that is not of a noble family, be but esteemed so, he is no less honoured than the true ones. And if any one from a low degree do but climb up to the highest dignities, and become the chief in a Nation, he shall not want the titiles by which he may draw his original either from the ancient Scipions, or what other great fountain he please. Any flatterer 〈◊〉 gain his favour may draw his Genealogy from many ages. Some seem to be raised and elevated above others, only to discover their defects the more apparently, like Monkeys which clambering to the ridge of a house, stand mowing at all those that pass by underneath them.  
This appears also because the families rise, or fall according to the success of affairs. Also, because the customs, and opinions of people are different thereupon. In the Republic of Athens those were the prime and most honourable, who had such a certain quantity of wheat annually. Amongst the Romans, by Roscius Law, to be a Roman Knight, and have place in the fourteen seats at the Amphitheatre, a man must have had at least the value of four hundred thousand Sesterces. In Italy the Gentry dwell in the Cities, and are Merchants. In Spain they call such a man as wears a sword, and leads an idle, or a military life, though in great poverty, Hidalgue. In France, to live in the Campania, or Country, spend their time in hunting, wear a sword, perpetually chained at their sides, gives one the title of a gentleman. And if a Farmer's Son can but sell his Blow and Farm so well as to buy a Barony, he shall be called a Baron.  
But, in fine, Earth hath not any thing more glorious, then ancient Nobility, when 'tis found with virtue. (Says a learned English Author) what barbarous mind will not reverence that blood which hath untainted, run thorough so large a succession of Generations? Besides, virtue adds a new splendour, which together with the honour of his house, challengeth a respect from all. But bad greatness is nothing but the vigour of vice, having both mind and means to be uncontrollably lewd. A debauched son of a Noble family, is one of the intolerable butthens of the Earth, and as hateful a thing as Hell: For all know; he hath both example and precept, flowing in his education; both which are powerful enough, to obliterate a native illness: yet these in him, are but Auxiliaries to his shame; that which was the brightness of his Ancestors, makes his own darkness more palpable. Vice in the Son of an ancient Family, is like a clownish Actor in a stately Play; he is not only ridiculous in himself, but disgraces both the Plot and the Poet. Whereas virtue, in a man of obscure Parents, is like an unpolisht Diamond, lying in the way amongst Pebbles; which howsoever it be neglected of the uncivil vulgar, yet the wise lapidary takes it up as a Jewel unvaluable; it being so much the more glorious, by how much the other were base. He that is good and great, who would not sell his life to serve him nobly: otherwise being good, he should be loved better, whose Father expired a Clown; then he that being vicious, is in a lineal descent from him, that was Knighted with Tubalcains Falchion which he made before the flood.   

CHAP. V Of the Instruction, and Education of Children, and the helps towards ●●●…ral Generosity, and Nobility.  
1. FIrst provide them betimes, with honest, prudent, and learned Governors, not humorous, or pedantic, but such as know what belongs to noble conversation, and civility.  
2. They must be taught as it were playing, and encouraged by gifts, and rewards, but rarely by any rude correction. And let those things which are given to others out of necessity, be bestowed upon them as recompenses.  
3. Let them by no means be brought up tenderly, or nourished with delicate and exquisite meats. Let them not refuse either course or ordinary fare.  
4. Their inclinations must be warily sifted, and found out, and by no means applied to any study contrary to their genius, and inclinations.  
5. They must not be overcharged, or toiled with too much exercise, or study; but let them often play, to exercise their bodies, and recreate their spirits, by unbending and refreshment. But never let them droop and rust in idleness. No wine can keep long that had not some greenness at the first. But age will fix that Mercury.  
6. Too great a herd of condisciples is hurtful; for besides that there will be many perverse ones amongst them, the Master cannot have so strict an eye over them all.  
7. They must be spurred on by emulation, praising some others in their presence, that has done better than themselves; this emulation is greatest amongst a few. Solitary studies seldom succeed. The spirits of children are either benumbed, or grow vain and proud by a false persuasion of being learned. He presumes too highly of himself, who has none with whom to make comparison.  
8. To make them grow courageous and resolute, it were good to Alarm them with false fears, and try them by dissembled dangers and perils.  
9 A too grand subjection, makes them start out into debauchments, like wild colts newly broke lose when they begin to enjoy, and taste their own liberty, and have the elbow room to act their own desires. They hate those studies that have tormented them. It is therefore good to let them know what liberty is sometimes, that it may be no new thing to them when they come to command themselves.  
10. Above all let them be imbued, seasoned, and freighted with useful and solid learning and studies, by which they may arrive to the knowledge of God, and to fear and serve him, and also to know themselves thoroughly. Also, those studies which teach them to know and admire the works of the Almighty, and the structure of the Universe. When their judgements are mature, let them be instructed in the Ethics and Politics: as also in History, and the state of their own countries. Poetry is an Ornament if natural, but too great a waster of precious time, if much practised, which may be better laid out in more noble employments.  
11. They ought not to travel till they have attained to some ripeness of age, to be able to make inquiries into things of importance, and distinguish good customs from evil ones.  
12. And because in Courts, or Armies, men are in danger to be corrupted, the contagion of vices being very puissant and infective, it will be necessary, before they are let lose to such places, to let them be well armed, and furnished with strong and wholesome principles and preservatives against such contagions. The best conservatory of all is the true fear of God.  
And he that would know the virtue, force, and benefit of such Heroic Education may see it in every place, if he do but travel from the Court to the Country, or but from a Village, to an Academy, or considers but a Horse well managed, and another Resty, in his own fierceness.  
FINIS.