NOSCE TEIPSUM was a document in especial e­steem amongst the anci­ent Philosophers, and to know your Origin and birth is to [Page 2] know a good part of your self.

I have in my custody six Offices or Inquisitions in serie (which also are transcribed into the several Of­fices at London) all which I will take care faithfully to leave unto you, because it shall not be through my default, that you lose any of your just rights either in honour or profit: these Offices and the quiet enjoyment of your Ancestors en­suing thereupon, being in truth the very Nerves and Sinews of your estate, and the Conduits whereby it doth appear how their blood runneth in your veins, of all which I shall be ready to give you an ac­count.

But I beseech you (this your de­scent be it what it will) that you make no boasting or ostentation thereof, or comparisons with o­ther Gentlemen; than which no­thing [Page 3] is more vile or putid: but lay it aside by you to vindicate you from indignities and affronts, and when you finde your self dispara­ged, or the title of your land que­stioned, then with modesty (the comeliest ornament of youth) and with such weapons as are left unto you, defend the same. Let up­starts and buyers of honour bragg and boast.

Armories have suffixed unto them Mottoes or short sentences: and that which your Ancestors have long used is, ‘VIRTUS VERUS HONOS.’

By which it doth appear, that [Page 4] unless you imitate their virtues, you cannot participate their honours. Without virtue, honour is but a false glosse: for Titles of honour do not ennoble men, but worthy men ennoble their Titles of Ho­nour.

This Honour, though it be a character indelible, which cannot be lost, but by your own default; yet it will be much impaired and in effect lost, neither can it be well preserved, without the preservati­on of your estate also. They are like two twins, inseparable, born together, and must live and dye to­gether.

Poverty and Honour are very unsutable Companions. Every Acre of land you sell, you lose in proportion so much gentile blood: And therefore you may take no­tice that you are but Fiduciarius, that is (according to the Civill Law) a Trustee for others: and that Piety which your Ancestors had to preserve an Estate for you, you are to extend the same unto those who shall succeed you. If you dissipate, you break that tacit and implicit Trust, which so many Ancestors, in so many Ages, have reposed in you.

Now to preserve an Estate is an Art and skill, as Ovid telleth you:

The virtue which best condu­ceth to this end, is the most excel­lent virtue Parsimony, I mean the medium between nimium and parum, sordid Avarice, and pro­fuse Prodigality. Cato being de­manded what was the greatest Revenue, made Answer, Maxi­mum vectigal Parsimonia. Use Parsimony betimes before a wast be made, for Seneca tells you, Sera est in fundo Parsimonia.

In respect of the distance of years which is between us, you are very likely to be Master of your Estate, in part or in whole, betimes, yea in the very entrance of your youth.

The Civil Law limiting the majority of Males at the Age of [Page 7] 25. better provideth for the secu­rity of Estates than the Common Law of our Land, which appoint­eth the full Age at 21. More Fa­milies, I dare say, have decayed, or at least received the deadly wound in this intervall, which is but four years, than in all other years of mans life. Be not there­fore too jolly at the first, nor apt to be blown by Parasites and Flatte­rers (the bane of youth, who as Summer birds, but withall birds of prey, do allwayes resort to the Spring of an Estate) that your estate is greater than it is: this hath deceived many. Make your self rather less then you are. Good grounds of Frugality at first once well lay'd will make your Estate continue firm and stable.

Land, by which a man is fed, is most honourable: mony (as Syracides hath it) answereth all things, but 'tis not so honourable, and more casual. Land and mony sort best together. If you cannot set your land, you may stock it. When it is more profitable for you to distock, you can take your best market. Cast your self once behind, whereby you must be in­forced to recieve your Rents be­fore they are due, or to engage your Tenants and servants, it is wonderfull what wayes and pro­jects will be layd to keep you down.

Riches may be well compared unto Cisternes or Pooles, which a [Page 9] small stream will easily fill, if there be no leaks or wasts, but small wasts and expences conti­nuing, and not prevented, have decieved, and undone many, no man knoweth how. Look to your exports, as well as your Imports, and so prevent growing mischiefs. Idem facit sentina neglecta, quod flumen irruens. Ista levia noli con­temnere. Qui spernit modica, pau­latim decidet.

The Antient Historians agree that by this Vertue Parsimony most especially, the State of Rome came to Soveraignty over the whole World. Quintus Cincinna­tus was taken from the Plough and made Dictator, and at the end of his Dictatorship returned to the Plough again. But the Roman State, after the conquest of Asia being rotten with luxury, and the [Page 10] delicacies thereof (prope ad sum­mum prope ad exitum) fell as fast, and at last resting in sinu imperato­ris, the whole Roman Empire was not sufficient to satiate the throat of one Man, as did well appear in those Monsters of men, Vitellius and Heliogabalus.

But what do we seek for exam­ples of Parsimony so antient & re­mote, when you have so lively one of your own. Your worthy Mother, you see, bred up in all affluence, denyeth herself all the conveniences and contentments becoming her sex and Honour. What to do? to give your self and Brothers a Vertuous Education. Certainly, you will much degene­rate, if you comply not with Her in so eminent a vertue.

Much more might be added by comparing the contrary effects [Page 11] to this Vertue, because Contraria juxta se posita magis elucescunt: but they are all checked by this rare Vertue Parsimony, the whol­some Preservative against all In­ordination.

Another, and that an especiall means to preserve your Estate is your choice of a wife, when as Maturity of years and your own affections shall encline you there­unto: which also by your care will adde unto you both an Increment of Estate, & Strength & Alliance of friends. It is the weightiest a­ction you can perform in all your life, and it is resembled to Warr, in which it is sayd, you cannot erre twice. Non est in bello bis peccandum. If love be your incen­tive, let Discretion de your di­rective. Take your worthy Mo­ther by the hand with you; She [Page 12] looketh upon you with a double aspect, as entrusted by your late Father, and by her own Goodness, and indulgence toward you, ex­acting by the Lawes of God and Nature duty and obedience from you. To whose advice, if you joyn your Prayers to the Allmighty, you shall then know that a good wife is a Portion from the Lord.

Love is a fire which requireth fuell, and therefore I trust you will take care by your Marriage to advance and augment your estate, that thereby your affectio­nate Mother may be enabled to make provision for your Brothers, to undergo those progressions into which they have made so happy and Vertuous a Commencement.

And this is also another pre­servation of your Estate, and [Page 13] security, if your self should faile, these like two Arches will pre­serve the same. These are noble Emissaries, which are sent abroad to afford you honour and repu­tation at home. If any sad adven­ture happen to them, your House must be an Asylum or Sanctua­ry unto them. You are three in number: ‘Numero Deus impare gaudet.’

And as Solomon saith, The triple twisted cord is not easily broken.

There be many ways & middesses by which Families have decayed, and many seeming wise men have overthrown their own estates. Such are they that grasp more than they can hold. Mortgage not your own land upon a certain ti­tle, for other land of whose title you cannot be so well assured. [Page 14] Such as these Syracides well no­teth: He that buyeth land with o­ther mens mony, is like one that buyeth a heap of stones to bury him­self. It is not the number of acres will give you content, when you are besieged and oppressed with debts and necessities. Melior est pauper (saith Solomon) sibi suffi­ciens, quàm qui multa possidet, & tamen egenus.

Such as these are Gamesters also, who out of a covetous de­sire and overweening to gain, somtimes make a Patrimony, but a Christmas-Cast. Others have more sport for their Money, who adventure bag after bag, and ne­ver leave off till all be lost. This hath accelerated the ruine of ma­ny noble Families.

I am not so supercilious to con­ceive, but that it may be a firting [Page 15] decorum, for you to play, when by noble company you are invi­ted thereunto: nay, not to play is a defect: but then not to adventure more than you can well spare, and for which the losse will not dis­content you. And in this your disport, you are to have some re­spect unto time, and not to make that to be your vocation which is onely intended for your recreati­on. Ludendi modus est retinendus, saith Tully.

And it will also become you to know the advantages of games; so shall you not altogether com­mit your money, which is so pre­cious, to the temerity of fortune: Mony is the hand to all actions, and it is also called alter sanguis, and Regina pecunia, cui omnia obediunt.

A consequent of the two for­mer [Page 16] is the taking up of mony up­on Interest: What though you see many of the Nobility and Gen­try involved and plunged there­in, Multitudo errrantium non parat errori patrocinium. Cato being demanded, Quid est foene­rare, made answer, Hominem jugulare. The Jews (well versed in the trade ever since) were per­mitted to lend upon usury, to those Nations, whom God had commanded to be cast out before them, thereby to ext [...]rp them. It devoureth States and Kingdoms. The King of Spain, called the King of the golden purse, upon whose Dominions the Sun never setteth; was not able to pay the Interest of mony, taken up from the Merchants of Genoa, for the supply of his Army in the Low-Countries.

A concomitant to this of Usu­ry is Suretyship, which hath also undone many. Mony cannot be procured but upon high security; whereby you must make use of your friends, even of your best friends. If you suffer them to be sued and impleaded, Actum est de Amicitia. But for the most part the borrowers of money (as at a mart) are engaged one for ano­ther, by a law of congruity. Those that stand engaged for you; you must underwrite for them also: so that thereby your person and estate will not onely lie exposed to your own engagements, which might be weighty enough to pull you down, but for other mens debts also. And then it will be too late for you to hearken unto Solo­mon, whose advice is: If thou be surety for thy Neighbour, and hast [Page 18] stricken hands with a stranger, give no sleep to thine eyes, not slumber to thine eyelids. Deliver thy self as a Doe from the hands of the hunter, and as a bird from the hand of the fouler. Your own en­gagements, with others also, by a figure of multiplication, may so redouble and treble upon you, that in a moment you may be swallowed up alive, and that House wherein your Ancestors have been glorious for bounty and hospitality, may become the Den of a mercilesse Usurer: Your enemies will laugh you to scorn, your friends passing by will la­ment and say, O domus antiqua, quàm dispari dominaris domino! But to prevent these and other the like mischiefs, you have a sure way. Be you the fruitful servant of Almighty God, you shall take [Page 19] deeper root: You shall be like a tree planted by the water side, which will bring forth fruit in due season: your leaf also shall not wither, and whatsoever you do, it shall prosper.

Thus much for the preservati­on of your Honour and Estate, which descend upon you from your Ancestors. You may take breath a little, and then proceed to the second part of this Dis­course, concerning your Compa­ny and Converse.

HOmo est Animal sociale: and he that is not socia­ble (saith Aristotle) is more than a man, or lesse than a man, aut Deus aut [Page 22] bellua, either a God which hath need of none, or a beast that will do good to none. And from this principle or instinct of nature (for men to live together) he deduceth Families, Villages, Cities and Commonwealths. But the best things have a mixture of ill, and a difficulty ariseth, since Mundus in maligno positus, how shall we converse and not participate with other mens sins; touch pitch and not be defiled, or be like fishes of the Sea, bred up in salt waters, and alwaies sweet.

Pelagius affirmed that man onely sinned by imitation: and certainly by seeing others sin be­fore us, we insensible suck in the poyson of Vice. This hath been the cause, that divers pious and devout men have dissociated and retired themselves into rocks, [Page 23] caves and desart places, thereby to avoid the contagion of Evil: such as Iohn the Baptist, Father of the Eremites.

But man by his Fall being judg­ed to eat his bread Sudore vultus sai, is necessitated to live and make choice of an active life, which consisteth in labour & commerce, and thereby is engaged to the society of others. And because of temptations, it is good in the first place to avoid the converse of all known wicked persons, such as [...]e Cheaters, Ruffians & Debau­ched, who glory in their shame. A [...]nis bona perdisces (saith Seneca) quod si malis adhaeseris, mentem [...]uam habes proculdubio perdes. But because the Assemblies of [...]en (and those also of the better [...]ort, which is to be bewailed) [...]o abound with such, we are to [Page 24] fortify our selves with the morall Vertues, and put on the Christian Armour, that thereby (by Gods assistance) we may avoid the baits and engines wherewith they endeavour to ensnare us, as Solomon adviseth us; Si alli­ciant te peccatores, ne acqui­escas eis, &c. Seneca also gives us excellent direction: Cum tuis versare, quite meliorem facturi sunt: illos admitte, quos tu potes facere meliores. Good is diffusive, and it is a happy Converse, when we either profit others or our selves.

The first place in our Affecti­ons must be for our Friends. True friendship is (as Tully saith) inter bonos in bonis; All compacts with wicked men, or in wicked things, are male icta foedera. A Friend is tried in Adversity: Si [Page 25] possides amicum (saith Syracides) [...] tentationibus posside eum, & [...] facile credas ei. A good close, not to be too credulous, but to try before you trust, true friends being very rare among so many Professors of friendship.

The Italians have a proverb, God shield me from my friends, I will look to my Enemies my self. It may be an advantage to have an Enemy: he will make you stand the surer upon your guard: you eye his motions and avenues: but a friend, which bosometh with you, who can prevent? He is like a subterraneous engine, which wil blow you up before you hear the report. And therefore Seneca well [Page 26] adviseth: Sic am a tanquam osurus, &c. Never love so much, but reserve your self, that if your friend shall become your enemy, he shall not have power to do you hurt: and yet withall, never hate so much, but leave an open gap or overture to let in love. Your hatred must be mortall, your love immortall. Love abi­deth for ever.

The next in order are your Neighbours, (a good Neighbour near, is better than a brother afar off:) with whom, in respect of nearnesse, you are to con­verse.

There are two Honorable Neighbours, that in effect encir­cle your Estate: 1 The Right Ho­norable Viscount Tracy, w [...]o hath the preheminence of all the Families in these parts for Anti­quity. [Page 27] Your Ancestors have from them received much honour by divers Trusts and Services recom­mended and reposed in them. Their lands at Alderton lye pro­miscuously with yours, and many differences have arisen between the respective Lords & Tenants, which have been alwaies compo­sed in an amicable way. Many graces and favours I have recei­ved in my Country; have pro­ceeded from this Honorable Lord, and his Son Sir Robert Tracy, the true Inheritor of his Honours & Vertues. And though I might command you, yet had I rather intreat you to assist me to pay that deep debt of duty and service which I ow to those of that Honorable Family.

The other is the Lord Chan­dos; nay, the Lord Butlers long [Page 28] before, as I am very well able to set forth. The Lord Edmund Chandos Knight of the Garter, in much infirmity of body did ad­venture towards Glocester to do Sr. Iohn Higford honour, when he was first High Sheriff, but falling more sick in the Journey, returned to his Castle and died before the Assizes were ended. The Lord Giles Chandos employ­ed Sr. Iohn Higford in the Go­vernment of his Estate, and in the Lieutenancy of the County: & for his good service done there­in promoved him to the Queens Majestie (a great Housewife of her Honour) who dignified him with the order of a Knight (in those days communicable only to persons of worth and quality) 14. Sept. 1591. At which time also her said Majestie created Sr [Page 29] Iohn Scudamore Knight, the goodlyest Parsonage then in the Court of England, and in high favour, her Majestie using many gracious speches to them both. The Lord Grey Chandos, truely noble both in learning and Armes brought me first into the Com­mission of the Peace, and did me many Graces both in Court and Country. This noble Lord, with whom you are almost coetaneous, hath shewed many remarkable Indices of his Prowess and Ho­nour.

Follow the train of your An­cestors, and so grow up in his fa­vour.

You have also many other wor­thy Gentlemen your Neighbours, and some of your Alliance too, from whom your Ancestors have received many high favours. Your Ancestors knew no other way to continue their good Affections, but Affability, Sweet­ness, and mutuall Offices of love. Morosity and strangeness will loose your friends, and benefit you nothing at all.

The next Companions in order are your servants and Domest­icks, but these are ill companions, lest they prove insolent. It is [Page 31] written of Nero, the worst of Princes, Non habuisse ingenium supra servos; when the great affaires of State were in debate in the Senat house, he was conver­sant with his Favourite Tigillinus and the rest of his servants. And this hath also been a disparage­ment to many worthy Gentle­men, who affecting to be the best of their company, have negclected the converse of their superiors, many times to their great disad­vantage.

That you may be the better obeyed by your servants, you must carefully govern your self, that by your own example you may the better govern them. Longum est iter per praecepta; breve & efficax per exempla.

In the choice of your servants, you must take care, that they [Page 32] be negotiis pares, and then enjoyn them business enough, and exact accounts from them, lest by re­missness they grow idle and un­serviceable. Pay them their due Salaries: so will they be the more tyed and assured to you: Non manebit apud te opus mercenarti usque mane. Your Commands must be lawfull, pious, and reli­gious, tantum in Domino: re­membring, that as they are your Servants, so they are Gods Free­men. Holy David will direct you in the choice of them: He that leadeth a Godly life, he shall be my servant. Faithfull Abraham will inform you how to govern them: I know, saith God, that Abraham will Command his Houshold, that they keep the way of the Lord to do righteousness and judgment. Abra­ham had a good servant whom [Page 33] he employed in the negotiation of his sons marriage: if you finde such a servant, let your soul love him, and defraud him not of li­berty, neither leave him a poor man.

The next Companions will be your Tenants, who are your Neighbours, and will have re­course unto you, in respect of their Estates which they hold of you. Tillage is the preservation of a Commonwealth in providing bread, which is called the Staff of man, whereupon he leaneth: which Staff, if it fail, Man falleth to the ground. Terra dicitur a terendo: and in a Fine Tillage-land is first set down, because it is worthyer than any other land. For, as Cicero saith, Omnium re­rum ex quibus aliquid exprmiitur, nihil est Agricultura melius, nihil [Page 34] uberius, nihil dulcius, nihil homine libero dignius. By this Kings have their Subsidies, and the Bodies of men for supply of their Armies, (for, as Tacitus saith, Ex agro supplendum robur exercitus) and Incumbents also recieve their full Tithes. These Men live innocent lives without deceit: they onely rely upon God, who giveth the former and the later rain. To in­close, or not to suffer them to renue their Estates, whereby desolation shall ensue, draweth on a woe.

They hold of you by Fealty, that is, Fidelity, to be faithfull unto you for the Lands they hold. you must in Relation give them protection, whereby they may follow their excessive labours.

Your Ancestors have been mo­derate [Page 35] in their Fines, and I trust God will bless you the better for it. Let these men of bread enjoy and eat the bread which they dearly labour for and earn: Panis pauperum, vita pauperum: qui defrandat eos, vir sanguinis.

To your Tenements and Ma­nour you have an Advousion that is Appendant. An Advousion, in the eye and construction of the law, is no more but a Pleasure for a Friend, a good friend indeed which may lead you to God. Omnia cum amico delibera, sed de ipso prius,

Cardinal Ximenes Archbishop of Sevilla in Spain would never conferr any Benefice to any per­son who made suit for the same. K. Henry 7. one of the Sages of the Kings of England did never promote any one to any Office [Page 36] or dignity upon the motion of another. Give your Benefice your self, so shall you have the thanks: Give it with Iudgment, not with partial affection, St. Paul will di­rect you how to choose: Irrepre­hensibilem, ornatum, prudentem, pudicum, hospitalem, doctorem; non violentum, non percussorem, non cupidum; sed modestum, non neophytum, ne in superbiam elatus in judicium incidat diaboli. Against this yong man I should except a little. Young men are Aguish, their pots are boiling, and they have many Meanders. The Cardinals in their conclave would once adventure (& that but once) to make a young Pope, which was Leo the 10. of the House of Me­dices: but see what followed: This yong Pope by promiscuous grant­ing and selling of Pardons and In­dulgences [Page 37] to the German Nation, gave occasion to Luther to write against him what a defection hath since ensued from that See? The Cardinals since grown more wary in their choice, do except against any one (though otherwise well parted for so high a function) unless he be also old enough to be Pope.

Coram cano capite consurge, (saith Syracides.) The Elder man fixeth a deeper impression in the hearts of his Auditors, and the gray hairs exact a better attention, as it is lively expressed by Vir­gil.

The elder man also, if he be froward, is of less continuance.

Non datur beneficium nisi propter officium, saith the Law. If you have provided him of the temporal part, he must afford you the spi­ritual. Amongst other his quali­fications, peaceable must be one; in respect of the Interest he shall have in yours and your Tenants Estates. When you make a feast, though furnished with variety of delicacies, your feast will be much impaired, if you have no salt. This is your Salt.

It will be an especial act of Piety in you to settle a godly preaching Minister to officiate at Dixton; It will be a singular com­fort to you and your Family, to be informed in your duty to God by the example of his life and by his doctrine. It is said, Facundus [Page 39] comes in via est pro vehiculo: cer­tainly, in this your journey ad pa­tri am, which is Heaven (for we are all but pilgrimes upon earth) such a companion will be as a Chariot to bring you to Almighty God: and perhaps some of your Ancestors have been less success­full by the omission thereof.

Now, being upon the Treaty of Sacred things, I shall recom­mend and transmit unto you the care of certain Lands piously bequeath'd by William Higford Esq; to the use of the Church of Alderton by his Deed bearing date in October, the 28. Henry 8.

The Church doth pray in aid of Brachium saeculare to support it, and the first Law in the Statutes of Magna Carta, whereunto the King at his Coronation is solemn­ly [Page 40] sworn, is, That the Church of England shall be free, and have all her Rights entire, and her liberties inviolate. You are and must be a Brachium seculare, and support to those Lands, which being separated and set apart from profane uses, must be now onely imployed according to the disposition of the Donour per formam doni. To alien or divert the profits to any other use (which is often attempted by the Parishioners to save their own mony) or to indeavour to gain these Lands to your self, is Sa­criledge, a crying sin, greatly tending to the dishonour of Al­mighty God, and which also may infect your other lands. There are many examples of such who have broken the Trusts reposed in them, but their Names do rot [Page 41] upon the earth. Horrendum est incidere in manus Dei. You will find other pious Acts of your Ancestors, which to their glory and honour you are to maintain, as you will expect to be honoured your self.

You have also another Com­panion, which readeth to you. Generosus Animus facilius du­citur quàm trahitur. You must hearken to him as substituted by your worthy Mother, unto whom God hath confirmed a power over you. The Heir (saith the Apostle) differeth in nothing from a Servant (in his Minority) but is under Tutors and Gover­nours. Disobedience in this kind is destructive. Maledictio Ma­tris eradicat fundamenta. This your Overseer is to give you your first liquor: and then you know.

Sir John Higford, who was an eminent man in his Country, had for his Tutor the famous Bishop Jewel; my Father Doctor Cole, an excellent Governour; My self Doctor Sebastian Benefield, na­tive of Presbury, a very learned man: All three of Corpus Christi Coll. Oxon. And if we may transcend higher, Alexander who conquered the world, had for his Tutor Aristotle, who conque­red the Arts: Thomas Aquinas, the Champion of the Roman host (of whom they boast, Tolle Tho­mam & dissipa Ecclesiam) had for his Tutor our Countryman and near Neighbour Alexander [Page 43] of Hales, surnamed Doctor irre­fragabilis: Charles the Great, Emperour of the West, Alcuinus: Charles the fift, Pope Adrian: King James, a King of learning as well as of power, had for his Tutor the famous Buchanan. These Princes and great Persons obtained great renown by their Institution from their Tutors.

The Iesuits boast, that Impe­rium literaerum penès Iesuitas: and they profit & raise their Scholars most by the choicest Lecturers that may be gotten to read unto their youth (and so also do Both our Universities, both in private Colledges and publick schooles) after the lecture they meet toge­ther, hold disputation, whet their wits by discourse, and rivet what they have heard, adding thereunto writing the heads for the helps [Page 44] of fallible memory: thus the work is done. Reading maketh an able man, Discourse a ready man, and writing a perfect man.

There are also other Compa­nions, and these are Books, held to be the best companions of all, because they will not flatter: but in the choice of them you ought to be very curious. And therefore in the first place cast away from you all wanton, leud and licenti­ous Pamplhets: and read good books, and those in order and method. For as in your diet, health is preserved by a few dishes, and those of good juice and nourishment: so in learning, a few Books well studyed and digested will profit you more than a great number not will chosen. Lectio certa prodest: saith Seneca.

The Right Honourable, the [Page 45] Lord Viscount Scudamore is best able to direct you (when you can have access to his Lordship) he is [...], a great lover of learning and very learned: and a most bountifull Mecaenas to all Schollars and men of parts.

The Book, wherein you are to be most conversant, is the Holy Scriptures. This must be your Vade mecum. Non recedat Volumen legis hujus ab ore tuo, sed medita­beris in eo diebus & noctibus. This word is a lantern unto your feet, and a light unto your paths. The Scripture is compared to a River, wherein a Lamb may wade, and an Elephant may swim: in some places easie, in some places hard to be understood. The easie must expound the harder: and where you doubt, you must follow the Advise of St. James Si quis in­diget [Page 46] sapientia, postulet a Deo: and also have recourse to Gods learn­ed Ministers and Embassadors, of whom it is said, Vobis datum est nôsse mysteria dôi, whereto the Prophet Malache agreeth: The Priests lips preserve knowledge: seek the law at his Mouth. Thus doing, yo must acquiesce, and captivate your understanding to the obedience of Christ.

The Psalms of Holy David you are to read as they are ap­pointed for the Day, being a chioce part of the word of God, and the ejaculations of a person according to Gods heart.

Among other Books I would commend unto you especially, in divinity, the learned Hookers, Ecclesiastical politie; in History, the honour of our Nation Sr. Walter Raliegh & Plutarchs Lives; [Page 47] for the knowledge of our own Country, Mr. Camdens Britannia, and my freind Sr. Richard Baker's Chronicle; for precepts of Mora­lity and vertuous Education, Xeno­phons Cyrus, and Tullies Offices, together with K. James Basilicon Doron: and to refresh your self with poetical stories, you may take Sr. Philip Sydney in steed of all. When I was young, it was a defect for a Gentleman not to be versed in Him.

Alfred, one of the Saxon Kings during the Heptarchy, & Founder of the University of Oxford, di­vided the 24. hours of the Day into 3. parts: whereof one third part he spent in the necessities of Nature, viz. eating, drinking, dressing, sleeping &c. another third part he imployed in hearing and composing matters of state, [Page 48] & negotiations of his Kingdome: but the other third part he con­stantly devoted to Meditation and acquisition of wisedome. Kings and Princes have many and great difficulties, and Crownes have thornes: and so in like sort all Masters of Families and Trades, in their several mysteries and vocations, have a full imployment of their time: of whom it may be said, as Seneca, Ipsa vita vitae apparatu consumitur: But in you, who are freed frem all those incumbrances, it were noble to vindicate from sleep and sports some Hours every day, and to dispose them in the exercise of learning.

Of all professions the Lawyer is most painfull: and it may well be so: Gold is an especial Invite­ment to industry. I have known [Page 49] divers Students of the Law, who have, without any failer, set a­part eight, nay some ten hours & more every day in study of the Law: whereby they became great Gainers, and were advanced to the highest place of Iudicature.

Titus the son of the Emperour Vespasian, called Deliciae Generis Humani (because he was of so sweet a disposition, that it is said, Neminem ab eo tristem discessisse) this Titus kept a Diary of all his Actions, and when at night he had found upon examination, that he had acted nothing memorable, he would exclame, Amici diem perdidimus. This example I com­mend to you, Dear Cosin, and adde no more here, concerning your converse either with Men or Books.

THE last part of our dis­course will concern your Actions. Virtutis laus omnis in Actione consistit. The World is a Stage, and every [Page 52] one is to act his part before that great Spectator, God Almighty: which must make you carefull how you act under his all-seeing eye.

The highest acts you can per­form are the acts of Religion: whcich raiseth up your mind from earth to Heaven. Your Religion must be accompanied with zeal, and your zeal tempered with dis­cretion, that you may not be one of them whom the Apostle cen­sureth: Habentes zelum, sed non secundùm scientiam.

In your Access to Heaven you are to be led by two Virgins, prayer and preaching, by the one you talk with God, by the other God speaketh unto you.

In your prayer, you are to be frequent and fervent. Holy David in the Evening, Morning and [Page 53] Noon did pray unto the Lord, and that instantly, and the Lord heard his prayer. He did rise also at midnight to give thanks unto the Lord. Our Saviour Christ pernoctabat in Oratione.

As for preaching, when you enter into the house of God, be ready and attentive in hearing the word of God, and make it your own by meditation and practice. Those beasts onely were account­ed clean that ruminate and chew the cud.

It is practice, and the carefull observance of Gods Commande­ments, which brings the Reward, Hoc fac & vives. This is it that doth most lively denominate a Christian. You shall know him by his fruits.

For the better observance of Gods Law, you are to pray in [Page 54] aide of Grace, as St. Austin adviseth, Facere quod possumus, & petere quod non possumus. When you fall, let your prayer be, Ne derelinquas me, Domine: Strive to raise your self again by repentance, which is no more but peccata prae­terita plangere, & plangenda iterum non committere, called by St. Ierom, Secunda post naufragium Tabula.

The Theological Vertues which attend Religion are three, Faith, Hope, and Charity: with which you must joyn Humility. This is the basis or foundation of all other vertues: the first step of Iacobs ladder. He that humbleth himself shall be exalted.

But the Moral vertues are a more proper subject for Me, the first in order is Iustice.

This is the bond of all Societies, [Page 55] Families, Kingdomes and Com­monwealths. Justitiâ amotâ quid sunt regna, nisi magna Latrocinia, Justice is, Suum cui (que) tribuere, to perform your word & contracts, and thereby you will command other mens Estates as your own. And let this be a Rule unto you, Nullum utile quod non honestum; that which is unjustly extorted from others will never prosper: ‘De male quaesitis non gaudet ter­ [...]ius haeres.’

Think not to be registred a Saint in the Court of Heaven, un­less you make restitution (aut voto [...]t facto) of that which you have wrongfully exacted upon earth. Non remittitur peccatum (say the Casuists) nisi restituitur ablatum.

But how will you be able to [...]ender every one his own, unless [Page 56] you have the knowledge of Lawes, which limit every one their own, especially of the com­mon or Municipal Law of this Kingdome, under which you live, and by which you hold your Estate.

Yet some caution is to be had, that your knowledge of the Law provoke you not to commence suits, which are the country-mans warrs. It is the counsell of Moses, Priusquam expugnaveris aliquam civitatem, offeras ei pacem. Have no suits in Law, if you can avoid them, or if you may have peace without them. Use law as your last remedy. Suits in law will cause an extream distraction in your affairs, estate and mind. Sa­pientis est modico damno molesti­am rei exclusisse. The Counsell of the Psalmist is not onely, Seque­nore, [Page 57] but Sectare pacem: The frequentative notes, you must seek it often.

For the procuring and effecting of peace, it concerneth you in all your affairs to act nothing without the best and choicest Counsell may be had, that your contracts and settlements of your Estate be valid and perfect; and as much as in you lyeth, foresee all incon­veniences which may happen; leave as little as you can to incer­tainty: Fraud is so inquisitive and searching, that if you lay open the least gap, Fraud will enter thereinto, & will not only weaken and make void contracts and bargains, but even Laws also, never so judiciously debated and enacted.

There is an Adage among the Lawyers, Qui habet terras habet [Page 58] guerras, It is incident unto land to have suits; and the greater your Estate, the more suits; but if any such be, you must therein be vigilant and industrious to apprehend opportunities, nothing is gained by sleeping, saith the common Law. Vigilantibus & non dormientibus jura subveni­ent.

I am not of the opinion of some of our Nobility and Gentry, who, when their sons leave the Universities, omit the Innes of Court, and send them beyond the Seas. Travail is a necessary Accomplishment of a Gentleman, and an especial part of his Educa­tion: but what is it to be conver­sant abroad, and a stranger at home? These Innes of Court are vertuous and fruitfull seminaries for the breeding of youth, where [Page 59] they study the known Lawes of the Land and other noble exer­cises.

Another part of Iustice is the well disposing of your own, and this vertue is called Liberality, you are to scatter your Almes as seed upon the earth, to gain thereby a plentifull Harvest. You shall have the prayers of many imploring God for you: and if the curse of the poor shall ascend to his Maker, shall not his prayers conduce to your good. We are but dispensators of Gods bles­sings, and the poor must have a part. This is the most gainfull Commerce of all other. Da tem­poraria, ut consequaris aeterna. Melius pecunia servatur, quae in manu pauperis collocatur.

The next in order is Prudence, Prudentia non est tantum virtus, sed auriga virtutum. This vertue is the directress of all other ver­tues, sits at the helm to guide the ship, holdeth the judgment-seat, distinguisheth bonum à malo, ve­rum à falso.

A wise mans eyes, saith Solo­mon, are alwayes in his head: and if his own eyes are deficient he will use the eyes of others: Plus vident oculi quàm oculus.

From hence ariseth the neces­sity of Counsell: for in counsell is health: Sine consilio facias nihil, & non poenitebis, saith Syracides. It is said of God himself, who is infinite in knowledge, that he acteth all things according to the counsell of his will. Whence we may learn to do nothing rashly or by praecipitation: Deliberandum [Page 61] est diu quod statuendum est se­mel.

A Counsellers part is, not onely to give counsell, but to keep counsell, to be secret and reserved. To keep your friends secrets, is Religion: to keep your own, is safety. For so shall you not be prevented in your designes, which will be sooner effected by a pru­dent disguising of your purposes, like the Watermen, who in row­ing turn their backs to the land­ing place.

Depend not upon humane wisedome and policie, but depend on God: choose the fittest means to your just ends, and leave the success to him.

After followeth Fortitude, what can be more expected: Prudence to direct what to do, & Fortitude or courage to dare to do. But [Page 62] this vertue is best observed in our selves. Man hath for his object bonum sensibile, & bonum superna­turale: the one draweth him up­ward, the other downward. And hence ariseth the conflict which is in Man, himself against himself. Whereupon it was the dayly prayer of St. Austin, Domine, salve me à me. To triumph in the con­quest of your self, and to subjugate your affections and appetite to the Government of Reason, is more than to conquer the World: which some men have effected, and yet could never conquer themselves,

And here great care is to be had to withstand the blandishments of [Page 63] Prosperity, by which more incon­siderately fall, than by the blasts and stormes of Adversity. Magnae virtutis est cum faelicitate luctari: magnae faelicitatis à faelicitate non vinci. The Traveller put off his Claok in the sun-shine, which he held fast during the rain & storm.

Another effect of Fortitude is to exclude all fear: ‘Degeneres animos timor arguit.’

Fear is defined by Solomon to be the betraying of the succours, which Reason offers. Base cowar­dise, which suggests panick fears, maketh shadows substances, mole­hils to seem mountains. Pavor omnem sapientiam ex animo expe­ctorat. And therefore in difficile & dangerous actions, it concerneth you to make a collection of your self, for re cognita cessat timor, [Page 64] the Iustice of your cause and the clearness of your conscience will make you as bold as a Lyon, and the ugliness of Death will not affright you.

Another part of Fortitude is Patience, by many of our Gal­lants called virtus asinina, but in truth it is virtus heroica: the most Heroical of all the rest, and which giveth you assurance of Victory: Vincit qui patitur, The patient man, like the skilfull Seaman, when the Winds are contrary, tacketh about, and so arriveth at the Port desired.

I will present you with one in­stance for many. The Lord Paw­lett, the first Lord Marquess of Winchester, so created by Edward the sixt, continued a privy Coun­seller, and in especial favour, to four Princes, Henry 8. Edward 6. [Page 65] Q. Mary, and was Lord Treasurer of England unto Q. Elizabeth, and being demanded how he could continue in prime favour with four Princes so differing in Disposition, Religion, Age, and Sex, made answer: Patiendo, tacendo, blandiloquendo, injurias non ulciscendo. Agreeable where­unto was another saying of the same Marquess: Ortus sum ex salice, non ex quercu. But Virgil the Poet shall conclude for all.

The last, but not the least, is the most rare and excellent Ver­tue Temperance. Epictetus taught this vertue in two words: Sustine & Abstine Aristotle defineth it: Virtus cohibens appetitum in jis [...] [Page 64] [...] [Page 65] [Page 66] quae turpiter appetuntur. But St. Gregory goes farther: Qui non temperat à licitis, incidet in illici­ta. It is not enough to abstain from things forbidden and un­lawfull, but even from the im­moderate use of lawfull things also.

This is the sweet vertue, nay the Lady and Mistris of all the rest. This must be your consort both at Bed and at Board. At Bed to preserve your Chastity: at Board to preserve your Health. Chastity is a great gift of God: the chast shall follow the Lamb: They lead an Angelical life here, in carne, sine carne. Health is the greatest Worldly blessing. As it is an Axiom in Philosophy, Ani­ma sequitur temperaturam cor­poris: so certainly the distempers of the body do dogg and disturb [Page 67] the faculties of the mind.

This vertue will preserve you from the loathsome sin of Drunk­enness: which if it once get possession of you, will encrease with your age & gather strength. Other vices may have some Ge­nerosity in them, this savoureth too much of the Pigg. It exclu­deth a man from the Kingdom of God: it depriveth him of his rea­son: it exposeth him to contempt and scorne: it bringeth many other sad consequences and disa­sters.

I know there is sometimes a joviality amongst men upon pros­perous events, whereby you may be drawn perhaps to exceed by Persons of Honour. But be sure, if you drink ad hilaritatem, drink not ad ebrietatem. Make not your self a Bruers Horse to carry [Page 68] Drink. Pretend other business and fair excuses to come off. Wine and strong drink is a trai­tor. The Wine sparkleth in the Cup, it runneth sweetly down the throat, but it biteth like a Serpent, and the end is bitterness, as the wisest man hath observed.

I presume I might have for­borne this to you, but because it is morbus patrius, so catching and infectious, I have taken leave to deliver mine opinion there­of.

There is another sort of Tem­perance, to restrain Anger. It will be good for you to resist the be­ginnings of Anger, and to kill this raging serpent in the egge. Augustus Caesar, before he would do any thing in his Anger, would say over the Greek Alphabet: but let your direction be, when [Page 69] your Anger ariseth, to say over the Lords Prayer, twice or thrice, the oftener the better: and re­member what Solomon saith: It is the discretion of a man to defer his anger, and his glory to pass by offenses.

From these Cardinall Virtues I shall now proceed to some good Additions, and comely Orna­ments of a Gentleman.

And the first that I shall pro­pose unto you is the noble exercise of Riding the great Horse. A knight on Horseback is one of the goodlyest sights in the World. Methinkes I see Sr. James Scuda­more, your thrice noble Grand­father, a brave Man of Armes both at Tilt and Barriers, after the voyage of Cales and the Cana­ [...]y Ilands (wherein he performed very remarkable and signal ser­vice, [Page 70] under the Conduct of the Earl of Essex) enter the Tiltyard in a handsome equipage, all in compleate Armor, embelished with Plumes, his Beaver close, mounted upon a very high boun­ding horse (I have seen the shooes of his horse glister above the heads of all the people) and when he came to the encounter or shock, brake as many Spears as the most, her Majesty Q Elizabeth, with a Train of Ladies, like the Starrs in the Firmament, and the whole Court looking upon him with a very gratious aspect. And when he came to reside with Sr. John Scudamore, his Father (Two braver Gentlemen shall I never see together at one time, such a Father, such a Son) Himself and other brave Cavalliers, and some of their Menials and of his suit, [Page 71] to manage every morning Six or more brave well-ridden Horses, every Horse brought forth by his Groom in such decency, order and honour, that Holme-Lacy, at that time, seemed not onely an Academy, but even the very Court of a Prince.

Sir, you may not boast your self to descend from such Aun­cestors, unless also you have an earnest emulation to succeed them in their virtues.

The next is the most noble Art of Defence. You may note it is not called the Art of Offence: to offend and to do wrong, is inhu­mane and barbarous. Nihil into­lerabilius (saith Tully) in benè morata republica, quàm aliquid fie­ [...]i per vim.

If you wrong your Superiour, then you know that will be impar [Page 72] congressus: upon the shock the Iron pot will quickly break in peices the sides of the earthen pot. And if you wrong your Inferiour, then shall you descend, and make him equal with your self; and if you be vanquished, it will tend the more to your d [...]shonour. But above all things you are to avoid duelling. To be engaged in a Duell, is to be accursed from your Mothers Womb. Two great ex­tremities, to kill or to be killed. By the one you will be no other, than Cain after the killing of his Brother Abel, a runnagate upon the face of the earth, with the horrour of conscience, whose worm dyeth not; and by the other you dy out of Charity, in the disfavour of Almighty God, a most fearfull condition.

To prevent and avoid Quarels, [Page 73] wise men have observed 4. things First hold no Arguments vehement­ly. Every man loveth the child of his own brain, as well as the child of his body, and few men will yield. Reason with your Antago­nist soberly, repeat his Argument, in some measure seem to approve it, though never so absurd, crave his pardon that you dissent from him, and then press your Reasons fairly and perspicuously: you are not bound to make another man of your opinion: if you cannot gain him, fall off.

Secondly, Make no Comparisons. Comparisons are odious, saith our Proverb. For either you will over-praise, which will be a fault in you: a noble Gentleman, a brave Gentleman, an honest Gentleman, [...]s praise sufficient: or else you will detract, and that will offend also.

Thirdly, Lay no wagers. This hath been an occasion of many Quarrels kindled by Avarice.

Lastly, Avoid all scurrility: rubb no old sores, and lose not your friend for your Jest. Facetiae (saith Tacitus) quae nimium de vero traxerint, acrem sui memo­riam relinquent.

But to defend your self in a just cause, that is agreeable to the Lawes of God, nature, and man: and to do it with judgment and resolution will marvellously tend to your honour and safety,

The use of Arms doth much dif­fer in these times I hear now the single Rapier is altogether in use: when I was young, the Rapier and Dagger. And I cannot un­derstand, seeing God hath given a man two Hands, why he should not use them both for his defence.

The bravest Gentlemen of Armes, which I have seen, were Sr. Charles Candish, and the now Marquess of New-Castle, his son, Sr. Kenelm Digby, and Sr. Lewis Dives; whom I have seen compose their whole bodies in such a posture, that they seemed to be a Fort impregnable. They were the Scholars of Iohn de Nar­des of Sevilla in Spain, who with the Dagger alone would encoun­ter the single Rapier and worst him. This exercise is most ne­cessary for you, and also excellent for your Health.

And from this Principle or Ground of Nature, to defend your self, appeareth the lawfull­ness of Warr, when as the Ho­nour, Religion and safety of a Commonwealth is concerned therein. Justum est bellum, quod [Page 76] idem est necessarium: & pia arma, ubi nulla nisi in armis spes est.

Our Saviour adviseth, that He who will go to Warr should compute first. In the computation you are to make, you must sur­vey bona animi, bona corporis and bona fortunae. In the first you are to measure your Abilities of mind: for if you enter into warr, you must either go on like a man of Honour, or dy in the Bed of Honour: Next you are to consi­der, whether your Body be able to endure the labours of War, and the extremities of hunger, thirst, cold, heat, watching &c. And last­ly, what salary or entertainment you shal have (for the name soldier is derived from the name Solde, which is pay) that you may fol­low the Warrs in an honourable [Page 77] way, therein to use no violence or plundering, which will be un­worthy of you; but follow St. John Baptists command: Nemi­nem concutiatis: sed contenti estote stipendiis vestris.

But now from the rude noise of Armes I shall call you to the harmonious sounds of Musick, worthily placed among the li­beral Arts. All creatures have an Inclination thereunto: the Birds chanting in the woods: the labo­rious Husband man and Artificer, in their several vocations alleviate their toilsome labours by their rude Accents, making melody to themselves: and in all Ages Mu­sick hath been esteemed quality becoming a noble personage. The­mistocles the Athenian, as Tully saith) Quia non poter at fidibus ca­nere, habitus est indoctior.

Musick is either Vocal or In­stumental. Vocal is best, because made by God himself, adding thereunto the livelyness of the Musician, singing some excellent composed Poem, well fitted to the Musick: and in this kind these latter times have been most ex­quisite. But you will be most compleat, when you joyn the vocal and instrumental both toge­ther.

Great is the power of Musick. In the Kingdome of Naples, there is a small creature called the Ta­rantula; any one bitten with it falleth into a phrensy, and the proper cure for him is Musick; whereby he is recovered.

Musick did allay the evil spirit of Saul. Musick prepared Elisha the Prophet to recieve his Inspi­rations. Musick advanced Gods [Page 79] honour and service in the Tem­ple, and the Happiness in Heaven [...]s described and set forth unto [...]s by Musick and Singing.

Memorable is that which St. Austin relateth of his conversion in the book of his Confessions) [...]um reminiscor lacrymas meas [...]as fudi ad cantus Ecclesiae tuae [...] primordiis recuperatae fidei meae, [...]agnam instituti hujus utilitatem [...]gnosco.

They say in our English Co­lonies in Virginia and New Eng­land, and the summer Ilands, the [...]g [...]ns give wonderfull attention to the Singing of Psalms, and hereby are so taken and delight­ed, that it is a special means of their conversion to the Christian Faith.

I have sent you a book of the Psalmes composed in four parts, [Page 80] an excellent composure, whereby you may be invited to proceed farther in this divine faculty. When you are oppressed with serious and weighty business, to take your viol and sing to it, will be a singular ease and refresh­ment.

Subservient to this faculty of Musick is Dancing, a measure of the feet: and this is also a sin­gular Ornament to a Gentleman, conducing to a comely posture of his Body in his salutation of others, or otherwise to adapt him to a Decorum in his deportment and behaviour.

This Quality hath advanced many persons unto Honour. Q. Elizabeth, a Princess of singular judgement in the choice of her Servants and great Officers of State, by seeing Sr. Christopher [Page 81] Hatton dancing in a Mask (then but a private Gentleman of the Inner Temple) advanced him to the Dignity and place of Lord High Chancellor of England, the highest officer of State, next unto [...]er Person, for honour and trust.

Some rigid Divines hold it un­lawfull and impious to dance, af­firming that Chorea est circulus cu­ [...]us centrum est diabolus, but others, quorum melior sententia menti, esteem it not onely lawfull, but usefull also, for the raising of no­ble spirits to high and heroick actions. Masks and other Court­ly recreations of Gallant Gen­tlemen and Ladyes of Honour, striving to exceed one the other in their measures and changes, and in their reparts of wit and com­plement have been beyond the [Page 82] Power of envy to disgrace.

Amongst other Arts I must commend unto you, that which is of very great necessity, especially for Oeconomy and Government of your House: I mean, Arith­metick. Sir John Higford, famous for his Hospitality, kept a diary of all his expenses. The Great Earls of Warwick, unto whom our An­cestors had some Relation, took accounts from their officers and servants of all the Charge and Provision of their House keeping (which I can yet produce) even to the gaging of the Hogsheds of Beer.

The Right Honourable the Lord Scudamore is in an extraordinary measure versed in this rare facul­ty, and when I had the honour to wait upon his Lordship, concerning the Treaty of Marriage with your [Page 83] worthy Mother, the Government of his House was so well contri­ved, every officer recieving the Provision, one from another, with such order, honour and bounty, that the managing of his House-keeping (I want expressi­on) did appear to be tanquam [...]ies ordinata, Believe it, Thrift is the Jewell of Magnificence.

I may no longer omit that which I account an Essential part of a Gentleman, namely, Travell beyond the seas into foreign Countryes: And I could heartily wish, that with some other young Gentleman, under the conduct of some Grave and learned per­ [...]on, you might resort to some famous University, either in the remotest part of France, or Italy, from the converse of the English Nation; that you might for a time [Page 84] study Philosophy and the Arts. Certainly, upon his dunghill, the English Gentleman is somewhat stubborn and churlish: Travell will sweeten him very much, and imbreed in him Courtesy, Affa­bility, Respect and Reservation.

In your Travell, it will be obvious to you to observe the situations of Townes, Cities, Ri­vers, and the distances of high wayes and stages for your Iour­ney: so also for the commodities of each Province or Countrey: ‘Et quid quae (que) ferat regio, & quid ferre recuset.’

But you must not rest there: You must transcend to higher Notions.

Your observations in Tra­vell must be versed in the poli­tie [Page 85] and ordering of States, especially Monarchies, because almost all the World is under the subjection of Monarchs.

In the Monarchies therefore, you are especially to observe the state and magnificence of the Prince, his Nobility, his Pen­sioners, his Gaurds, his Genius and disposition, his prime Fa­vourites, his Great Officers of State, his Counsellors of State, the manner of their procession, how they take places; their seve­rall Commands, Authorities and jurisdictions. Then, to observe his Courts of Justice, the quality of his Judges; the processes, pleadings and progressions for Hearing, as well in causes crimi­nal as civil; and the Results, Sentences, Appeals, Arrests, Judgments depending thereupon: [Page 86] The latitude also and power of every Court of Justice. Then are you to consider his Forces, what number he is able to bring into the Field, his Cavalry, his In­fantry, the condition of his sol­diers, whether mercenary, auxi­liar, or natural (which is the best sort) their discipline and order. Next, to consider his Forces at Sea, the situation, capacity and convenience of his Havens and ports; what vessels and of what burthen he is able to set to Sea: and then, for the maintenance of both, you may survey his Am­munition, his Storehouses, Ma­gazins and Arsenalls: Then, what revenewes and intreates he hath to maintain, support and defray the charge of his Forces both by Sea and Land: And therein to take notice of his marks [Page 87] of soveraingnty, what he can do, with, and without his people: And therein to consider his Trea­ [...]ry, his Exchecker and Finaces, his Crown Lands, his Customes, Priviledges and Flowers of his Crown: Then, his extraordina­ [...]es, what Contributions, Subsides, [...]ids, Impositions and Gabells [...]e raiseth from his People. Then [...]e you to consider his Friends and Allyes: what his leagues are, [...]hither offensive, or defensive, [...]r both: and of what continuance [...]ey are like to be. Then you [...]ay look upon his Religion, his [...]leargy and the Goverment [...] them, their Rites and Ceremo­ [...]es, Liturgy, Sermons and Te­ [...]ers. Then are you to have re­ [...]urse to the Universities, and in [...]em the most famous Men, their [...]putations and controversies, [Page 88] and whatsoever more you shall finde rare and fit for imitation, when you return into England.

Now for the Commodiousness of your Travell, it concerneth you to be skild in the Languages of such countryes, wherein you are to travell. The French is most in use. It is a most sweet Tongue, called the Womans Tongue; and, as I think, for the Addresses from the servant to the Mistris, and from the subject to the Sove­raigne there is no sweeter, nor more civil Language in the World. Some progression were fit for you to make in this usefull Language.

Some of your good friends have very much enabled them­selves, and gained much honour and reputation by their Residence in forein parts.

The Lord Scudamore hath [Page 89] required much honour to our Nation by his Ambassage into France: his directtion and Ad­dresses to some of his noble Friends there, will be an especiall Advantage to you.

The late Sr. Iohn Scudamore, unfortunately deceased, brought come many rare Books, and observations of his Travell, which are well worth your perusall, if they might be gotten. I was in my particular much bound unto him for his Favours. He visited and caressed me when I was a Prisoner, and did me noble offices, which here I mention in honour to his Memory.

I must not forget the Princely exercise of Hunting, wherein the [...]gacity of the irrational creature [...]s very observable, ‘Et odora canum vis.’

Hunting is usefull, to know the situation and distance of places, & to enure your Body to labour, and by the bounty of your Horse to clime the Hills and descend the Vallies, like young Ascani­us, ‘Nunc hos cursu, nunc praeterit illos.’

So also is the Gentile exercise of Hawking, more especially at the River, to see the Falcon lessen her self, and to fall down upon the Foul like a Thunder­bolt.

These are noble erercises, if the convenience of your Estate and affairs may afford you a dispensation to make use of them.

There are also other parts becoming a Gentleman, as Lim­ming, [Page 91] Portraying with the Pen­sile and many other, which I leave to your own Election and Judgement.