THis being your greatest concernment the director of all your actions, I cannot use my Paternal Authority to better purpose, then in adjuring you and straightly charging and requiring you, to be constant and zealous in the Religion now left established in this King­dome. I will not take upon me now to decide controversies arisen betwixt ours and the Church of England in matters of Discipline, they agreeing al­together in Doctrine; all that I shall say is, that their Ceremo­nies have not been used here, [Page 30] and you have been bred up without them, and the Nation of Scotland otherwise affected, and therefore, you shall do well to continue in this Kirk, though I would rather have it your own choice, then any other conside­ration whatsoever. Diversity in any thing distracteth the mind, and leaves it waving in a dubious perplexity, and then how easy is it to sway the mind to either side; this is most true and experienced in Religion; you must therefore obfirmate your eares, and confirm your judgment, being once satisfied of the Excellency of your pro­fession, and having received the true and sincere Doctrine.

Neither would I have you only fixt and constant in your Religion, but also very devout [Page 31] in the practise of it; that as heretofore your ancestors have been eminent for Honour, you that come short of them by this deliquium or Eclipse of it in me, may nevertheless exceed them in the true way to it, by your Zeal and Piety: and re­member this, that he that is not truly religious, will hardly be esteemed such, since nothing is of less continuance then Hypo­crisie and dissimulation, and if your religion be such, such will your greatness and honour be, a fained thing and a meer shadow.

The observance of Religion, and the exercise of good man­ners, do become none so much as illustrious persons, other glories have lifted them beyond the pitch and reach of men, but [Page 32] this is a ray of the Divinity which advanceth them neer to the Diety, and like the Dia­mond out-shines the lustre of all other Jewels. A religious heart and a clear conscience will make you truly conspicuous; it is as the mother of all other vertues; what brave effects of obedience to Princes hath it wrought in Subjects? look back to the pri­mitive times and the Emperors, how courageous were they in all enterprises, hardy and resolute in dangers, liberal to their ne­cessities, ready to do their ut­most devoir in the distrest af­fairs of the Empire? and this from one pious principle, that in serving their Prince, they served God, whose Leiutenant he is, nor was there any difficulty over which their faith did not tri­umph.

[Page 33]Nevertheless, some have taxed, and it hath been along and strong imputation, that this Kirk of Scotland, doth teach se­dition against, or at least the di­minution of the Authority of their Princes. For my part I know no such matter, nor did I ever embrace or adhere to such opinions, though censured for them; if any mans entempe­rature hath vented such dange­rous Tenets, or his rash presum­ption ventilated such questions, I have nothing to do with them, I disown and disclaim them; and therefore to remove this pre­judice from you also, I charge you to make your duty to your Soveraign one of the chief points of your Religion, so far forth as it may consist with your obedience to God, who ought [Page 34] to be served best, and in the first place. There is such a recipro­cation between both those ser­vices, that commonly they go together.

Whatever the late miscar­riages have been by the peoples strugling for their Liberty of Conscience, as they are past, so they have left the means where­by they may be prevented for the future: and no doubt the good temperament of the King, with an easie indulgent hand of his Ministers, will keep Re­ligion from the scandal of a Ci­vil War.

'Tis a maxime of State, that where Princes and People are of a different Religion, they will not well agree; yet Mo­dern experience, and since the Reformation arrived to a setled [Page 35] constitution and Church Go­vernment, evinceth the contra­ry; as at present in the King­dome of France, and in Germany, where the quite opposite reli­gions are peaceably and quietly profest. But God be thanked, there is no such contrariety in the religion professed in these two neighbouring Kingdomes, which may not (without ani­mosity and interest keep the breach open,) be reconciled, All impatient zeal being turned into an aemulation of Loyalty to the King.

Cherish and maintain the Mi­nisters of the Gospel, especi­ally, painful able Preachers. Nothing brings more contempt upon, or aviles religion, and the service of God, in the eyes of the vulgar, then the necessities, [Page 36] wants and miseries, of Church­men; what esteem you confer upon them, will soon redound and reflect again upon you. What the Heathen said of their Poets, that by their means and writings, famous men▪ were transmitted to immortality, who otherwise would have lain un perpetual oblivion; is very true of Evangelical Doctors, their prayers, and their instructions, and their recommendations of you, together with your own endeavour after Holiness, which is the only Fame and Glory, will transmit and place you here­after in Heaven, and establish you here living and dead in the good will and praise of all men.

Let charity be a chief ingre­dient in your religion, both in [Page 37] giving and forgiving. As you shall have abilities, indulge the poor, and let them in some mea­sure partake with you in your outward blessings and enjoy­ments. For the other, as you are always liable to offences, so be always as apt and prone to pardon or pass them by, which in the greatest adversities you can undergo, will never be out of your power to do.

Frequent the Church and the Houses of God, let no business invade or intrude upon your religious Houres; what you have destined to the Service of God, is already sacred to him, and cannot without great pro­faness be alienated from him, and conferred upon others; use private prayers, as well as go to the publick Ordinances.

[Page 38]For other duties necessary for a Christians practise, I refer you to the discipline and instru­ctions of the Kirk, it being needless to repeat them here, being so exactly laid down by her, whom I take to be the pu­rest Church.

For search all religions through the world, and you will find none that ascribes so much to God, nor that constitutes such a firm love among men, as does the Establish'd Doctrine, (I except the Schisms amongst us) of the Protestant Church among you: In whose Armes I leave you, and Her to the everlasting protecti­on and guidance of God.

HAving devoted your self principally to the Service of God, and subordinatly to your Prince which includes your Country; the next duty or affection, you owe to your self in the ordering or governing of your life, according to your se­veral inclinations and dispositi­ons. And among the most im­portant and strong sways of Na­ture, I reckon marriage, espe­cially in great and noble Fami­lies, where interest forbids per­petual virginity; nor ever since the suppressing of Nunneries, and such Monastick Privacies [Page 40] and renunciations to the world, have we had in this Kingdome, many, if any of the daughters of Jephtha.

Marriage no doubt was one of the greatest favours that God conferred on mankind, and when he bestows a vertuous mate, whose humility, chastity and affection, are eminently great, he doth renew his first intentions of kindness to man, and gives grace upon grace, and infinitely happy is he that can find and make such a choice. 'Twas therefore well said by him, that discoursing of this subject, affirmed that God did oftentimes reward the good works, the honesty and piety of a man, by the offer and tender of a good wife; for Parents could only give wealth and [Page 41] riches, lands and estates to their children, but God only could give them prudent and discret women.

In the contracting therefore of marriage, vertue is more to be considered then money, beauty will rivall with either of them, and oftentimes gets pos­session sooner then both; but then it quickly loseth it again, as having not those stays and supportations which each of the other have in themselves.

I acknowledge, vertue is first to be Courted, and the Primitia, the first fruits of our Love should be offered up at her shrines; but yet reserving the stock to sacrifice to the nume­rous contingencies and acci­dents, which befall the wedded state, by the additional helps [Page 42] of handsomness and wealth.

But be not overblinded with beauty, 'tis one of the greatest deceits Nature is guilty of; not that it is so in those persons to whom she is graciously and li­berally pleased to bestow it, (for 'tis the most exact copy of her illustrious self,) but in the fas­cination and witchery it darts through the eyes into the minds of men; you cannot but pay homage to it, but let that tri­bute redeem yon from a total Conquest: Remember, that it is but clay, more refined and set off with a better varnish, and being all on the outside, lies open to weather and consuming time, and sometimes to present misfortunes; while that which is internal stands the shock, and endures all brunts, like a strong [Page 43] fortified garrison, when the o­ther shews like a weak gay Army in the Field, ready to be vanquisht at the first encoun­ter.

Money is the sinew of Love, as well as war, you can do no­thing happily in wedlock with­out it; the other are Court­cards, but they are not of the Trump-suit, and are foiled by every sneaking misadventure; vertue is supprest, and cannot emerge and dilate it self in the streights of a narrow fortune; and beauty is betrayed to the necessity of keeping it so, other­wise in a pinching condition, leanness and deadpaleness would usurp the place where full blown Roses sate, with Love before Nor was it ever known, that a beautiful woman driven [Page 44] to want, escaped the offers and importunities of men, who un­der the pretence of pitying and supplying her distresses, by de­grees have gain'd upon her Ho­nour and pudicity, while she satisfies her self, that out of (miserable) gratitude she could do no less.

I do much approve of crosse marriages between families, which have been so allied for many descents together, so as they be not in that proximity in which the House of Austria matches. By the race we guess of the production,— De for­tibus creantur fortes—and that adds a firm monument to both Houses, being so incorporated into one another. However men reckon it for glory in Heraldry, to bear almost the whole armes [Page 45] of the Kingdome in one Escut­cheon. Methinks honour there looks like a river, which bran­ched into several rivolets loseth it self in them; whereas streams that take in another large con­fluent, carry all before them, and run directly into the Ocean, and disembogue themselves with a name.

If you are not affected that way, there is variety enough in Scotland; but whatever you do, consult with your Honour first, do not embase your blood by matching below you, it will soon breed distast and dislike in your self, which will cause ma­lice and revenge in her, and entail contempt upon your issue and posterity. Such embraces will be like the twining of the Ivy about the Oake, suck up [Page 46] moisture from the root, while the branches are withered, and the stock falls to the ground, never like to reflourish again.

As you match your Peer in honour, let her be so in years, a difference in age is a secret fire raked up for a time, which will afterwards break out and con­sume your quiet: when either of your desires and strength answer not the vigour of the youngest, then the sparkles will fly by such violent collisions and clashings that will soon set your Family in combustion.

After your choice made and pitch'd upon, and a vow passed, keep your self religiously to it, (the breach whereof, is a vulgar common sin in Scotland, and therefore the more detesta­ble to you) knowing there can [Page 47] be no dispensation from it, and nothing but misery after it joyned with shame and repen­tance.

In the state of marriage carry your self affectionately and discreetly, and keep strictly the rites of it, that no jealousie, that canker worm of conjugal love fret that silken knot which tied you together. Owe nothing to one another in zeal and fer­vency of affection, which will soon beget such a mutual confi­dence, that the rest of your life will be but an advantagious repetition of your first joys, and adde number to your contents and pleasures, as to your years.

Let not the secrets of mar­riage pass beyond the chamber, for he little regards his own ho­nour or his wives chastity, who [Page 48] blazes or discovers what is done there, and no slyer debauchery is there to women, then what by such luxuriant freedome of their Husbands tongues, is prompted to their wandring and strong imaginations.

I pray for, and wish your good success in this great affair, and commend you to him, who is only able to grant it you.

YOu are not thither bound, and I am not sorry you are forbidden resort thither, as to any employment or traffique; 'tis a place difficult of access, shut up with Rocks, Shallows, and Sands, and not one adven­turer in twenty comes off a saver. Besides, 'tis a place of a most incertain air, full of damps and exhalations, spread with clouds and over-cast, and sometimes again scorching hot in the sudden rise and depression of favourites.

But if your curiosity shall invite you to the danger, when time [Page 50] may look with a better aspect upon you, remember these ob­servations of mine own, who both at distance, and at close view have well considered it.

First then, as to the favour of your Prince, which is the most desirable thing in the world; 'tis rather an illustrious care, then a contentful possession; nor do wise men ever busie themselves a­bout it, because the tranquility of spirit, which they seek for, is not to be found amidst the confusions of the Court: and to guard a mans self from the misfortunes there, and the envy which the graces of Princes do contract upon their favourites; there is no way better then pri­vacy and retiredness. You must know that 'tis meer hu­mane [Page 51] weakness, which causeth Princes to raise favourites, to aid and support them in the weight and multitude of affairs, and sometimes in such secrets which are heavier upon the mind then all the rest; the sad effect whereof every age hath given an example.

You must at your entrance, resolve to encounter the accosts of contempt, scorn, discontents and repulses, with a bold fore­head, and take no notice of slightings and injuries done you by the great ones. A thing I always judged grievous to a ge­nerous mind, and yet these are ordinarily the steps to prefer­ment.

If you shall find favour at Court, beware your covetous­ness after new boons, make you [Page 52] not forget the old ones; and if then you receive denials, guard your self, that the distaste be not more prevalent to run you in­to actions of dangerous conse­quence, then reason can be to keep you in your duty.

Extraordinary diligence and affected assiduity are to no pur­pose, whereby men think to prevene their advancement; on the contrary, if men neglect and seem careless of promoti­on, attending when the merit of their actions shall offer it them, Time or fortune seldom fail to conduct them to true and permanent glory.

It hath been an old Adage, a young Courtier, an old Beggar; men spending estates in riot in such consuming places as Cities, in a fruitless expectation, and [Page 53] then carry home nothing but repentance.

A cholerick person is not fit to be a Courtier, for if he should go about to revenge himself of the indignities, bra­vado's, deceits, and tricks put upon him, he shall suffer more in an hour, then he shall be satisfied for in ten years.

You must do at Rome, what others do there, be sure to fing no other aires then which most please the Prince. 'Twas Solons comparison of Courtiers, who resembled them to Counters, with which men use to cast ac­counts; for as in changing their places, they stand sometimes for more, sometimes for less; so Princes do the same with them, now advancing them in honour and dignity, and present­ly [Page 54] debasing them at their plea­sure to the scorn and derision of all men, so that it is truly sad, that men have an oppor­tunity of losing themselves at Court, and finding of them­selves at Home.

Old Courtiers are like old ships, brought into Harbors and there laid up, never to be put to Sea to any new adventure.

'Tis a tart Sarcasme or Saty­rical pass upon the Court that one said; At the Court are Bi­shops and Priests to Baptise, and change names; for there, the vain-glorious ambitious man, is called honourable; the prodigal, magnificent; the coward, wise; the wise, hypocrite; the mali­cious, subtle; the adulterous, amorous; the covetous, tem­perate; and what confidence [Page 55] can any man repose in friends there, whose greatness renders them the more intractable. 'Tis very difficult to find vertue at Court, but it is more difficult to keep it.

He that sins and repents, and returns again to his sin, sins more grosly then at first; so to leave the Court, and return again, is such an errour that is not ex­cusable; save with this, that the return was to sell vertue, and gain wealth, since it is a great kindness of fortune or puissance of vertue, to escape that gulf.

Against the envy of the Court as against the Plague, there is no better preservative, then retreat and eloingment; a remedy practised very often but with different success; it being very dangerous for popular per­sons, [Page 56] and such as have had great Commands to absent them­selves without leave or dismissi­on; for it not only breeds sus­picions and jealousies of their disaffection, and consequently of the danger of a Rebellion, but likewise exposeth them to the unobstructed designs and malice of their enemies, which seldome end but in ruin.

This is generally the com­plaint of Courts, wherein you must understand there is not the least concurrence of the Prince to give any such cause for it, but that by Tradition the Grandees walk by as by a rule; and since Monarchy was, Court arts have been, and can vie precedency with any mystery. I never knew any great Favourite, who pra­ctised any new ways of his own: [Page 57] some have been nobler and more magnificent then others, freer in access and more affable, but yet still kept close to their Court-lessons, nor could ever their private vertues gain upon their publick Concerns.

It is possible a man may get an Estate at Court, but it is more probable he may lose one; that which is got there, through how many curses and impre­cations it passeth; that which is lost, with how many woos, and tears, and deprecations goes it! so much is a Court worse then a Lottery.

While you can therefore pay your devotion, your Loyalty to your Prince at home, and probably be better accepted; what need have you of a dange­rous unnecessary pilgrimage to [Page 58] the shrine, to pay a personal adoration; your oblation there can be nothing less but your quiet and Estate in lieu, where­of they will present you with a trinket or some other bauble, which you will be ashamed to carry home again.

Fear God, Honour the King, Live at Home, and Love your Neighbours.

AS you have not that rang­ing freedome of choice of your society; suspicion on the one hand, and reason of State on the other hedging you up, and impaling you within a narrow scantling; so neither can the iniquity of any the worst fortune leave a man in such a so­litude, in which a guide, a friend, (by whose Counsels and sweet converse either, he may extri­cate himself from, or avoid the tediousness of his troubles,) may not be had. What therefore you shall lack in the multitude [Page 60] of friends, who like flies fasten on the sweets of Honour, Fame, Riches, &c. you will find no great loss in, if it be your hap­piness to find out but one or two, such an Oligarchy of friendship, whose unity in affe­ction and fidelity, will richly compensate the many Cyphers that attend on greatness.

To make a right choise there­fore, you must first propose to your self the inconstancy of man, the most changeable, alte­rable creature in the world. Every breath of wind fans him to a various shape, think not therefore of making a friend­ship fixt and eternal. How ar­dently have men loved some, even beyond the desire of dying for them, when in a moment, as it were one hasty ebullition [Page 61] of choler hath rendred them ex­ceeding offensive, nay, hath sunk them into our hate and execration? see the fast hold which man doth take of man! 'tis let go and unfastned in a mo­ment, by the clacking of the tongue, a nod, a frown, or such like nothing; we cancel leagues with friends, make new ones with enemies, and break them ere concluded. The conside­ration of this will keep you from overw [...]ning any man, and from a total trust and confidence in him, and beget in you a se­verer exercise, and consequent­ly a firmer reliance on your own vertues and abilities.

Nothing sooner corrupts or rottens friendship, then an over­hasty entertaining of it, like praecoce fruit that's ripe before [Page 62] its season. Jndgement is the only cement that closeth and binds the affections of men: where that's wanting, 'tis like building with untempered mor­tar, the structur's like to fall on our own head. I never knew any yet so good, but some have thought him vile, and hated him; nor contrarily, any so bad but some have thought him ho­nest, and loved him; either the ignorance, the envy, or the par­tiality of those that judge do constitute a various man: in some report hath foreblinded Judgment, in some, accident is the cause of disposing us to love or hate. The soul is often led by secrete uninvestigable ways and motions to love, she knows not why. But 'tis time alone and long probation, which sel­dome [Page 63] fail to give right informa­tion; when Nature, Art and Re­port, may deceive you. Every man may keep his mind if he lists in a Labyrinth. ▪Tis a room by us inscrutable, into which Nature has made no certain window, but as he himself shall please to give you light, which is in such transient glimmerings that it rarely strikes any thing but the eye, leaving us imme­diately to grope again in the dark.

I remit you to your own ex­perience, you have converst in the world (troublesome enough for many years) with all sorts and all humours of persons; but for your better guidance herein, I shall give you these proper­ties of friendship, which my longer observation hath found [Page 64] to be true characters of it.

He who is really your friend, will give you Counsel before you ask it, and thats the reason a man cannot keep a friend by constraint, nor oblige secrecy by coercion.

Most men regard their pro­fit, and therefore use their friends as men use beasts, care­fully attend and look to them, from whom they receive in­crease and advantages, and so deny themselves, and want the most desirable fruition in the world, which is natural and re­ciprocal amity; which all the creatures maintain among them­selves, and yet know not nor are able to consider, what and how great the force of that friendship is; for every one loves it self, not out of hope [Page 65] of any reward and recompence to it self for it, but, because of the nearness and dearness it owes it self. Which if the samething be not done in friend­ship, it is impossible to find a true friend.

He that loves you extremely, will hate you most deadly, therefore sober, moderate friendship is the best; and since friends must be had, if your happiness be to find good ones, beware you incur not that un­happiness of changing them: Remember, that he is in the best condition who is best furnished with the best men for his friends, nevertheless, let no obligation to them, make you dispence with your Conscience or Reli­gion; have always a care not to trust any thing to your most in­timate [Page 66] privado, but what you cannot keep from time: A small distast will discover those faults, which a heap of years have co­vered. 'Twas Bias his Counsel that men should so love, as if every day were a renewed en­mity, and not to affect repen­tance.

Let no man (which is the chief law of friendship,) com­mand any thing of you, which is not lawful, or which is not within your power; nor do you use friends as men use flowers, smell to them as long as fresh, and green, and fragrant, and then lay them aside, for so com­monly friendships conciliated by interest or fancy, usually termi­nate. Beware especially of mer­cenary love, when your money fails, that leaves you, when true [Page 67] affection follows beyond the grave.

Your vertues will make and get you friends throughout the world, Love has Armes which will joyn the distant Corners of the universe; out the good offices you do at home, as they keep mens eyes upon them, and serve as well as remembrancers, will afford you a continued con­tent.

Believe it, nothing will gain you so much respect, (the first and best ingredient to friend­ship) as your uprightness and sincerety, greatness was always suspicious, without any conspi­cuous proofs of a more then ordinary integrity; nor will true glory wait long on a false per­son, observance is her maidof honour, & what recommendati­on [Page 68] she gives must be founded on desert.

In a word chuse such friends as I have left you, they will be the more yours, because of your own affiance to them, and so you will have a double interest in them, your election and mine.

THis is in some men a hu­mour and curiosity only, in others wisedome and design, and accordingly they make their different returns; it hath been all along the practise of this Nation, and with very good suc­cesse: (to go to a forraign war is rather a transplantation then travel, passing only out of the bounds of one Country, into the confinements and limits of ano­ther; so I reckon I have said nothing to you concerning this subject in my maximes of war,) and I cannot conceive any better divertisement (besides the ad­vantage [Page 70] it will afford you) for your present condition.

Homer begins his Odysseis in the praise of Ulysses, with this title and character.— Qui mores hominum multorum vidit & urbes, as the most apparentest demonstration of his wisedome. Some men there are, that have seen more with their eye, then some ambitious Princes did ever comprehend in their thoughts, 'Tis a pleasure and felicity when the mind embraces but a glan­cing thought of the beauteous fabrick of the universe, and is with a kind of delight trans­ported to some peculiar part of it, whose felicity and pleasures or wealth, have won upon its running fancy; if this be so in the imagination, what delight and fruition is there, in the cor­poral [Page 71] view, and passage, and abode in the most remarkable countries of the world. Men expect rich returns in East-India Ships, and men that are far tra­vellors, beget great expectation of their wealth; if they come home empty, they bankrupt their Credit, and dye in their Countries debt, and that narrow dark prison of their pride, buries them in utter oblivion, who might have made the wide world their Monument.

The story of the wandring Jew was a pleasant fiction, the punishment consisted only in his not having a Centre, and cer­tainly he could as well want it as the rest of his Nation. The moral would hint, what an im­proved man must he be who hath so often gone the Circum­ference, [Page 72] crost the Lines, and vi­sited the most remote and ab­struse corners of the world; seen so many varieties in Nature and Providence, reconciled by the tract of time.

One Journey will shew a man more, then twenty descripti­ons, relations or maps; what a desolate life do Tortoises live, who cannot be rid of their shells? No man can endure confine­ment; and he that hath lived lock'd up in one Kingdome, is but a degree beyond a Country­man, who was never out of the bounds of his parish. Never­theless all men are not fit for travel, wise men are made bet­ter, and fools worse. This in­quires after nothing but the gue-gaws, the antick-fashions, and gestures of other lands, and [Page 73] becomes the shame of all Na­tions, by disgracing his own in carrying nothing of worth or esteem from thence, and by bringing censure and imputation upon forraign places where he conversed, by importing no­thing but their vices. They vent abroad their domestick vi­ces, and utter here, them be­yond sea.

If you would advantage your self by travail, you ought to note, and then comment upon your observations, remembring as well the bad to avoid it, as ap­plying the good into use; with­out committing of these things to the Pen, they will pass from your memory without leaving any profitable results behind them.

Let no hast therefore hurry [Page 74] you through any considerable or remarkable place, but stay and view what is worthy in it, and be sure to register it with your pen, it will very much fasten it in your memory; the charactering of a thought in pa­per, will fix it ready for your use; he that doth this, may when he please rejourney all his travails at home.

Solid persons are the best proficients by travail, they are not so prone to be inquinated by the dross and feces of the vices, and taking vanities of forraign Countries, being abler to com­pose themselves to such man­ners, which may sooner facili­tate their inquisition. Pliance and outward freedome, and a seeming carelesseness is the readiest way to get into strang­ers, [Page 75] and to learn from them.

Policy and negotiation I commend far before Book­Learning, though never so deep and knowing. When you are abroad, the best way is to con­verse with the best, and not to chuse by the eye but the ear, (which your own inexperience will soon warn you of) but fol­low report.

For the Government, and things relating to the State, your advice and instruction is no where to be had but at Court, for the Trade, Commerce and Traffick, in great Cities among Marchants; for their Religion and Church affairs amongst the Clergy, but I rather chuse the universities, where you may happly meet with an addition of the rest. For the Laws, Cu­stomes [Page 76] and Manners, the Law­yers; and for the Country and rural knowledge, the Husband­men and such as we call the Yeomanry.

All rareties are to be seen, and therefore I advise you not to travail without store of mo­ney to be ready at all occasions; especially Antiquities, for these shew us the science and abilities of those times before us; (the moderns always preferring their arts and inventions to former ages) that by comparing of them with the present, we may be able to give a judgment, how the world thrives or goes less in all such learning.

Above all, think no travail too far nor discommodious to see and visit rare and eminent men, there is no monument like [Page 77] a vertuous learned person; living by him we shall be sure to be something the better, we shall find somewhat in him to inflame and excite our minds to strain to the like pitch, and so extern them, in a brave imitation of his excellent qualities. To such men you must carry your self with all submiss reverence be­fitting the dignity of those ex­cellencies that are relucent in them; and that awe you seem to stand in, will soon invite his Candour to a free reception and neer entertainment of you, for learned men are rarely proud or stately.

Judgment is the onely thing that is necessary for a travailor and therefore I approve not of your going abroad, nor permit­ting your children if God shall [Page 78] send you any, till they have grown to a good competency of discretion, which yet I would have seconded by the assistance of a Tutor, when it shall be any of your inchnations this way. I pray God bless you abroad, and return you as an Honour to your King, Country and Friends.

THis is a generosity very re­quisite in Noble persons, and the greatest demonstrations they are so: 'Tis as well respect­ed for the quality of it as the quantity, and according to the condition of every man; you may be as free in a moderate entertainment as in all the ex­cesses and superfluities of your Table, which then becomes a snare, where it should be a kind­ness.

Nevertheless, the greater extreme is that of niggardliness, and but a little less then vileness [Page 80] or baseness, in the eyes of your Neighbours, which will soon bring contempt and dis-esteem upon you, which you must by all means (as reckoning it the worst evil can befal noble per­sons,) avoid and decline. The English are so careful of their Honour in this point, that they do abridge themselves of other Grandezza's which their Estates would afford them, in coming to Court, Masquing, &c. to sacrifice with the due rites to their Penates their Houshold­gods, to whom their Ancestors had devoted their prime sub­stance, and which the Genius of their neighbouring people as by a religious custome expected from them.

So much was not required at the hands of any Scotch Noble [Page 81] man, as from an Esquire there of 2000l. per annum, the diffe­rence lies in the condition of our vassals, and their Tenants and Neighbours; which being perhaps now to be more assimi­lated, both by some use and un­derstanding our Nation hath of the English Customes, and the greater correspondency and mu­tual friendship, that is likely toa­rise between them, (which is now more advanced by the war, then by the long projected union;) I would advise you as far, and as soon, as you are able to com­ply with the English manners in this particular. It will beget you a good respect; and favour purchased from hence is most durable.

To this purpose, keep con­stantly at home, without urgent [Page 82] and necessary occasions call you from thence. The entertain­ment your House will afford strangers, though it be never so ample and abundant, will want that condiment and sauce of Hospitality, your own company. Men usually affect their Land­lords company, though they pay for it; much more will the honour of your presence com­mend your frank and liberal treatments, to the gratitude of all persons who shall resort to your House and Table.

Be not only courteous your self to all comers, but see your servants be so too. Kind rece­ption and admittance is as ne­cessary before meat, as digestion afterwards; and he that would have thanks for his entertain­ment when it is past must bespeak [Page 83] it before it begin at his board, that his victuals and chear be but a rumination of his first kindnesses, and that his Porch be as free as his Hall.

Keep about you therefore no morose, cross conditioned ser­vants, and as near as you can retain men of a good aspect, and as far as you can be assured of them to be of fair and civil demeanour. Such will not only be an ornament and honour to you, but of much advantage; for as it will invite persons of quality and civility to you, which will be credible for you, so will it shame and deter the ruder, and more ungoverned sort of people, who meeting with such dissonant humours, will soon abstain or soon be civili­zed.

[Page 84]Let not your entertainments be tedious, knowing that is not the way to keep them all along the year, and therefore substan­tial dishes must make up your bill of fare, in stead of French Quelque choses. Money and time is fruitlessely spent in those vanities, and are for no mas­culine contentment and palate; and if such be not your guests, your expences will be thrown away, when others reckon them laid out.

Above all things avoid in­temperance in drink. Luxury in feeding seldome carries men beyond their stomack and dis­cretion, though never so many provocations be used to lure them on; but in the abundance of wine men are sottishly trans­ported [Page 85] beyond themselves, and the excess in it, makes them the more covetous and raging after it; especially where they think or find they cannot be wel­come, unless they comply with your humour, and can requite your charges no other ways, then by the loss of their sense and modesty.

I would have you therefore detest that barbarous German mode of drinking to victory, by a beastly subduing of those, whom you have invited, and humanely welcomed, and bid to your Table, 'Tis one of the greatest vices our Gentry hath brought from thence, amidst all those Trophies which they de­servedly gained there, and there­fore the more caution is to be [Page 86] used, lest it insinuate it self easi­ly by their converse, whose company you shall do well al­ways to esteem as an honour; but yet use your discretion and my experience as an Antidote against that humour, which you may do plausibly and indiscern­ible enough.

Suffer no person to depart your house in discontent that shall not by rudeness or some other unhospitable way deserve your dis-respect; on the other side, permit no tumultuous dis­orderly persons to stay within your dores. Every ordinary mans house is his Castle, but a Noblemans is that and a Palace both, where there is reverence due to you as well as a bare power and command.

[Page 87]On publique Anniversary Thanksgiving days, you must expend above your ordinary provisions. The solemnity due to those festivals, takes it's weight from the observation of the Nobility, whose magnifi­cences at those times are the most forcible impressions to make the people remember and call to mind, (which will also keep them in their duty,) the mercy's and favours of such days. This will more espe­cially concern you, who by all means and ways must endeavour to reconcile your self to the government.

But be surest, that the poor whose condition will not suffer them within your doors, may not be out of your heart, but [Page 88] that a constant care and provi­sion be made for them: from whom I assure you, you shall find the greatest return and thanks, if not by them, yet for them.

YOu will be at a loss in this particular, by reason of the difficulties I shall leave upon my Estate, and the several claims made by pretended titles, be­sides that which will be eschea­ted to the Crown; it will there­fore require your utmost diligence and circumspection, having so many enemies about you.

I look upon your old demeans of the Family, as the most like­ly to continue in your possession, and therefore you must retain and caress with all manifest de­monstrations of kindness, the [Page 90] present and ancient possessors and enjoyers of those lands, who by their long dependance on your family, are so addicted to it, that they will not desire upon any ordinary conditions to be alienated from you, if you seem not to slight them or your own interest.

It is utterly impossible you should be totally deprived of your inheritance among them, so long as you bear my name; nor do I know my self every part of my estate there, so far is it out of the reach of confis­cation: many were the Homa­ges and Services done me, which were without book.

For my novel acquists and purchases, they have so much envy of the state already upon them, that I would not advise [Page 91] you by stirring on them to draw more upon you: your old rents will be estate enough for you, if you can secure them. I never look'd upon any thing I had from the Estates of Scotland, other then as a present satisfacti­on for what I had expended; what it wants or exceeds there­in was never intended to be put to your account.

'Tis no time now, nor is it your interest to stand at that distance formerly maintained; many have been the forfeitures of the Scotch Nobility, yet I never knew any so dangerous as yours is like to prove; for I will not dissemble that odium and envy against me, how justly I have said elsewhere. So there lies upon you a necessity of counterwalking all ways to your [Page 92] ruine: you must move pity, (and that I think no hard matter in your case) and you will soon find affection which will easily be improved into trust and con­dence, the ready way to secure your Estate.

If by such means, or any o­ther (as I do not, as I said before; despair of your total restitution, if not to your Dignities and Honour, yet to your Lands and Revenues,) you shall be possest, remember you deal gratefully with such, as have dealt honestly and faithfully with you; and consider you may not strain thiugs to that heigth, which usually great men do in Scot­land, for that the wings of your greatness are clipped, and can­not grow out again suddenly; and that your safety now instead [Page 96] of mightiness, consists altoge­ther in the love, and not in the fear of your Tenants.

Redeem that hard cen­sure laid upon me, of being a cruel rigid Landlord, and strive to vanquish those difficul­ties by a complacent carri­age, which to my best disposed temper (as times were) proved insuperable.

Avoid as much as in you ly­eth all suits and controversies, such collisions will give light to discoveries; set down by any losses or injuries, which you cannot remedy without publick trial, and give place to such vio­lence as will overbear you.

Recollect first your scattered fortunes, and let a sedentary quiet life have confirmed you in the possession of what you [Page 94] have, so shall you not be en­dangered (if then you be put to vindicate your right to what you enjoy) by that which you have not.

Contract your Estate into as few mens hands as possible, change not those to whom you have let your lands formerly, or used or dealt with other ways; especially displace not such ser­vants, who are acquainted in the managing of it, for besides the ease, you will find security in so doing.

As I would not have you suffer under that great depres­sion of worth, a base poverty, so neither would I have you to be abused by the chargeable re­port of being very rich, to avoid both, you must live in a free and open way, neither like [Page 95] Diogenes nor Dives: but yet the more men are inquisitive after the secrets of your Estate, the greater will your wisedome be, the closer to conceal it, and that you may do without dan­ger, for it is in your own de­fence.

Your Estate will be safer however, in the reputation of things past, (men looking on my disposal and ordering of it to be providential and munite enough) then by your own wisedome or any new present, foundation or conveyance, which takes off a great deal of envy from you,

Keep within the compass of what fortune soever God shall bless you with; if you can be content you shall frustrate the ruinous designs of your ene­mies [Page 96] against you; who can tell but all this may be for the bet­ter: greater shocks have been given to Estates, which have but riveted and rooted them the faster, instead of overturn­ing them.

Whomsoever you intrust with the stewardship of your Estate, be sure to trust your self most, and keep a strict account of your disbursements and receipts, besides, that it is a good diver­tisement, yon will find it very profitable, and will contain and preserve your servants in their duty, and consequently in your favour.

Make not any necessity by your imprudence or prodigality, whereby yon must be compel­led to borrow money by secu­rity or mortgage, or anticipate [Page 97] your revenues, the first will engage you to do the like cour­tesies for your friend, and that's never without danger; and the other two are basely dishonora­ble, and will soon bring con­tempt upon your person, and be a moth in your Estate.

THe times succeeding I de­vine to be very happy and peaceable, and therefore a course of life befitting the tran­quillity of the age you live in, will be to betake your self to your Studies.

You have read men a good part of your life, and are pretty well versed in that deep and profound knowledge, that will be of use you in the bustles and encounters of the world; you must also have some provision to pass away the quiet; and blessed calme of life: but herein pray observe these Cautions.

[Page 99]1. That the study of vain things is a laborious idleness.

2. That there is no way which leads ingenuous spirits more easily, and with more certain appearances of honour and goodness, to delicacy, soft­ness and unmanliness, then learning and study.

3. That to study only to pass away time, is a most inept curiosity, and an unthrifting of time, and very misbecom­ing active and noble spirits.

4. Though good letters be the best informers, yet company and conversation are the best directors for a Noble Behavi­our and Deportment.

You must therefore so order your studies, that you make them subservient to the con­cerns [Page 100] of your Honour, Estate, and Interest, and that they entrench upon no time, which should be employed about them.

Your vacant and spare hours, you cannot better afford to any thing then to Books; nay, there is a necessity of making such leasure time, if the multiplicity of business press to fast upon you; remembring that of a great Emperour, whose affairs were not only urgent, but full of trouble and care in a new attained Empire,— Nulla dies sine linea, not a day must pass without some improvement in your studies.

Your own choice and judge­ment will best direct you what books you shall read, and to what science you shall chiefly [Page 101] apply your self, though I think it pedantical, and unworthy and unhandsome for a Noble­man or person of Honour to be affectedly excellent in any one, it seems as ridiculous as Nero's mad ambition of being counted the chief Fidler and best Sing­ster the world.

History and the Mathema­ticks, (I may say) are the most advantagious and proper studies for persons of your quality, the other are fit for Schoolmen, and people that must live by their learning; though a little insight and tast of them, will be no burden to you; your know­ledge in them joyned with your Authority may be of good use to your Conntry in awing of pragmatick professors, either of Law or Divinity.

[Page 102]I do not reckon the Laws of the Kingdome any particular study, for they must be your constant practise, your place many instruct you in them, as to the executory part of them, for the pleading part of them that's below you.

Keep always an able Scholar for the Languages in your house, besides your chaplain, who may be ready at hand to read to you out of any book, your fancy or judgement shall for the present pitch upon, you will find him to be of great use and service to you, and give him salary accordingly.

Thinke no cost too much in purchasing rare books; next to that of acquiring good friends I look upon this purchase; but buy them not to lay by, or to [Page 103] grace your library, with the name of such a manuscript, or such a singular piece, but read, revolve him, and lay him up in your memory where he will be far the better Orna­ment.

Read seriously whatever is before you, and reduce and digest it to practise & observation, otherwise it will be Sysyphus his labour to be always revol­ving sheets and books at every new occurrence which may re­quire the Oracle of your read­ing.

Trust not to your memory, but put all remarkable, notable things you shall meet with in your books sub salva custodia of pen and inke, but so alter the property by your own Scholia and Annotations on it, [Page 104] that your memory may speedily recur to the place it was com­mitted to.

Review frequently such me­morandums, and you will find you have made a signal progress and proficiency, in what ever sort of learning you studied.

After your studies give your mind some relaxation by gene­rous exercises, but never use them afer fulness, sleep, or osci­tancy, for then they abate much of the recreation and delight they afford after intentness of the mind on any business; other­wise it is but a continuation of the dream in the stirring slum­bers of sport and play.

In the choice of your exer­cises, affect none that are over­robust and violent, that, instead of remitting, unbending the [Page 105] bow, will break it; but let them be moderate, and withall virile and masculine, such as is riding the great horse, shooting at marks out of crosse-bows, Ca­livers or Harquebuse. Tennis is not in use among us, but only in our capital city, but in leiu of that, you have that excellent recreation of Goff-ball, then which truely I do not know a better.

Do not make a toil of a plea­sure, by over-exercising your self; play not to wearisomness, which may nauseate the recreati­on another time to you. As near as you can, play with compani­ons your equals, but if they are not at hand, pleasure will dis­pence with any play-fellow, nor are you tied there to any strict rules of honour.

[Page 106]Let your exercises be design­ed to this end, to settle your mind, to beget you a stomack and appetite, and fit you for other succeeding business.

BY your recess from all pub­lique business, you will be apt and prone to fall into some supiness and negligence, and indulge your self inordinate pleasures, if you keep not a strict guard over your incli [...]ati­on and bent that way to which most men naturally are very sub­ject.

Remember therefore, that great actions were never found­ed in vain delights, and nothing is less generous then pleasure, and nothing more corrupting the seeds of vertue, and that finally it ends in dislike and regret.

[Page 108]I acknowledge, that youth the time of delight, is so tran­sient and momentary, and man such a slave to himself, that not­withstanding all the troubles that beset him, he will find time, and space to bestow on his voluptuousness; but you have past those heats of youth, and are arrived to a staid age, in which your debordery to vice, would be most shameful and odious.

But of all pleasures take heed of gaming, that's the vain­est and yet the most bewitching temptation. A vice which hath got footing amain among us, and alienated many fair lands and possessions from ancient fa­milies; you may guess at its goodness by its extraction, born (as I may say) in a dissolute camp, [Page 119] where its first stake was the price of life, though contented here with livings and liveli­hoods. You have losses more then enough already, do not therefore put any more to the injurious disposal of fortune, by dicing or carding, or any o­ther game. That's the great­est sign of dissoluteness you can give the world, which will pro­claim you a vicious as well as bankrupt person.

Give not your mind to com­pany or drinking, these Baccha­nalia are as bad a Game as the former. This will presently bestialize you, and take away the signature God hath stamp'd upon you. A drunkard! I can­not name it without abhorrence, if it devest you of your nature, it will not leave you a spark [Page 110] of Honour, but sink your Estate and all together, in that Deluge of Ebriety. ▪Twas observed by Cato, that none came sober to the destruction or overthrow of that State but only Caesar; most certain it is, that none shall ever be called to the maintaining of a State, whose debaucheries have made him uncapable of govern­ing himself.

Avoid converse with women of ill report, that you be not fascinated by their beauty or arts, to the lessening of that con­jugal love you owe your wife; men take it for a felicity to en­joy the favour of the company of fine women, but they reck­on not to what dangers they oblige themselves, and what burdens they impose upon themselves to the secret ruin [Page 111] of their Estates, for nothing is so chargeable as an imperious beauty.

Neither seek nor entertain pleasures when they present themselves in their gaudy bra­very, but with a noble constan­cy keep your mind fast shut against their charmes and allu­rements; but find some other diversion, the business whereof may send those vagrants packing. I do much commend Hunting and Hawking, and other field pastime.

'Tis a dispute and an argu­ment, whether to do ill or to do nothing, Male agere aut nihil agere, is the worst, and therefore in the next place shun Idleness. The life of man resembles Iron, which being wrought into in­struments and used, becomes [Page 112] bright and shining, else un­wrought the rust eats and con­sumes it; so is it with noble persons, if they exert them­selves, and put forth their parts to the service of their Country or in other honourable employ­ments, they become conspicu­ously glorious; better, industry should wear out and so polish a man, then to lye by of no use and service, and wast away in sloth and idleness.

Nothing in the universe stands still, the Heavens and those orbes of light are in per­petual motion, and though the Earth move not sphaerically, (as Copernicus fancied) yet there is a continual motus in that too in her productions: An idle man is a Mare mortuum, whose in­fectious company spoils and [Page 113] ruins all that come near his example. I do not admire to see Gentlemen given over to vicious courses of life, seeing they affect a lazy greatness, without the props of employ­ment to support it. 'Tis action that keeps the soul sweet and sound.

I would have you keep no retainers neer you meerly for show, but onely as many as you can well employ in their several offices; if you do, you must expect no service nor atten­dance, till they have first served their own pleasures, and besides you will have to answer for their lewdnesses.

You will have such a fragran­cy and sent from any business you have been diligent in, as those that stir amongst perfumes [Page 114] and spices, shall when they are gone, have still a grateful odor with them.

If you grow not better by employing your self, yet this benefit will surely accrue to you, that you both keep your self from being worse, and shall not have time to entertain any sug­gestions of evil from without.

There is a kind of good An­gel waiting upon diligence, that ever carries a Laurel in his hand to crown her; and fortune ac­cording to the Ancients was not to be prayed unto, but with the hands in motion. How un­worthy was that man of the world, or the enjoyments of it that never did ought, but only lived and died; and it is none of the ordinariest happiness, to be endued with a mind that [Page 115] loves noble and vertuous exer­cises.

Life and Honour consist both in action, nor can they find a worse sepulchre then in the sluggards field. 'Tis by such slothful men that the monu­ments of their Ancestors crum­ble into dust, and tombe­stones are obsolited by the speechless lives of their succes­sors and children.

NO man is so miserable as he whose life is hated by all, and his death desired by as many.

I have known men that have suffered by fortune unexpected­ly, and having the calamity in their view, have been so far transported beyond themselves, that their rage and fury even before justice, hath proved their sufficient defence.

Our trouble will never be at an end, if we interest our selves in other mens businesses.

Great deliberation and slow resolution is required in the [Page 117] affairs of the world, for as in the trade of navigation, the impe­tuousness of the Sea is decryed and charged with several ship­racks, so is it not otherwise in the affairs of men, where passion and unruly violence have overset many gallant designs and enter­prises.

In matters in which you seem to have right on your side and justice also, a speedy dispatch is more needful then to languish through the delay of the reme­dy; on the other side, if you suspect the justice of your cause, the dispute and continuance of the difference is most profitable, and hesitation is better then resolution, the disease better then the cure.

Be not dejected by knowing you are constrained to begin [Page 118] with small designs, for great affairs often begin from occa­sions far disjoyned and remote from the end to which their undertakers aspired, for the beginning of designes reaches not so far as the issue.

Many small troubles are like letters of a small print they trouble and offend our eyes, without the help of the specta­cles of reason and judgement; but great adversities we read presently and more easily.

Sundry affections and passions of men may conceal themselves, but gladness is of the nature of fire, which manifests it self the more it is stifled and smothered.

Follow not the fashion of the world, who, rather delight in praising of vertue then in imita­ting of it.

[Page 119]No life is so full of content as to live by ones self, and meddle not with other mens matters.

It is impossible for any man to live by such a rule of reason, which the fresh occurrences of things, time and custome, may not innovate upon, and withall have informed him so much, that in what he pretended to be well skill'd, he is a meer novice, and that which he esteemed rare and excellent, to be unworthy of his most undervaluing consi­derations.

Most happy are those, who keeping a constant tenour of life pass through it without any dan­ger, in the managery of business, or else live in a continual quiet and repose in privacy and retire­ment.

[Page 120]It is a demonstration of the greatness of spirit and of pru­dence, to forget that which is lost and cannot be recovered, to give way to thoughts de­signing the amends other ways.

The body is pleased and re­created only, during the time only of its pleasure, whereas the mind of man foresees future contentments and enjoyments, and suffers not the memories of past felicities to slip her repeti­tion.

Youth giveth a tast and indi­cation of what may be expected from men; the rest of our time and seasons of our life, are appointed and designed to reap, gather and receive the profits of what was sown in that age.

'Tis folly to complain of life, more to be troubled at the end [Page 121] of it, by the reason we ought more to complain of our birth, that made and produced us mortal, then of our death, which will render us immortal.

To be long or short lived is no more then this, we come either sooner or later (no great choice) to our grave. He is very desirous of life, who is un­willing to dye when all the world is weary of him.

'Tis not white or gray hairs, nor wrinckles in the face, beget a present respect for men, but a life honourably passed, conferrs glory and renown, and places the deserved wreaths on their Temples,

'Tis a strange insatuation in man, that he never takes thought how to l ve vertuously, but is very careful how to pro­long [Page 122] his life from a loose prin­ciple, that it lies in the power of a man to live well, but it is out of his power to live long.

A life among Roses, ends in a death among Thornes and Thistles, which proceeds always from those intemperances and disorders our pleasurers sway us to.

Life is a continual longing, and a continual nauseating, and all humane reason, judgement, and art cannot by any ways remedy it, and who would be a slave to such vicissitudes?

They are very miserable who have nothing but a heap of years to prove they have lived long, but infinitely unhappy are they who survive their credit and reputation.

There is no better defence [Page 123] against the injuries of fortune and vexation of life, then death.

Make your Estate the bound of your desires, and not your desires the limits of your Estate, but the best and equalest boun­dary to both is death.