Source: James I. Basilikon Doron or His Majesties Instrvctions To His Dearest Sonne, Henry the Prince. [Edinburgh 1599, 7 copies only; Edinburgh, London (2 edns) 1603; London, Hanoviae, 1604 (Latin); Paris 1603, 1604 (French), according to Introduction, p ciii]. Poitical Works of James I. Ed. Charles Howard McIlwain. Cambridge: Harvard University Press, 1918. 3-52. Before using any portion of this text in any theme, essay, research paper, thesis, or dissertation, please read the disclaimer.

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THE ARGUMENT+.  SONNET.

GOD giues not Kings the stile of Gods in vaine,
For on his Throne his Scepter doe they swey:
And as their subjects ought them to obey,
So Kings should feare and serue their God againe
If then ye would enjoy a happie raigne,
Obserue the Statutes of your heauenly King,
And from his Law, make all your Lawes to spring:
Since his Lieutenant here ye should remain,
Reward the iust, be stedfast, true, and plaine+,
Represse the proud, maintayning aye the right,
Walke alwayes so, as euer in his sight,
Who guardes the godly, plaguing the prophane:
And so ye shall in Princely vertues shine,
Resembling right your mightie King Diuine.

honourable place, and the heauie weight of your great charge:  and consequently, in case of failing, which God forbid, of the sadnesse of your fall, according to the proportion of that height.  I haue therefore for the greater ease to your memory, and that yee may, at the first cast up any part that yee haue to doe with, deuided this Treatise in three parts.  The first teacheth you your duetie towards God as a Christian:  the next, your duetie in your Office as a King:  and the third informeth you how to behaue your selfe in indifferent things, which of them-selues are neither right nor among, but according as they are rightly or wrong vsed; and yet will serue according to your behauiour therein, to augment or empaire your fame and authoritie at the handes of your people.  Receiue and welcome this Booke then, as a faithfull Preceptour and counsellour vnto you:  which, because my affaires will not permit mee euer to bee present with you, I ordaine to bee a resident faithfull admonisher of you:  And because the houre of death is vncertaine to mee, {usthem+} as vnto all flesh, I leaue it as my Testament, and latter will vnto you.  Chargeing you in the presence of GOD, and by the fatherly authoritie I haue ouer you, that yee keepe it euer with you, as carefully, as Alexander did the Iliads of Homer.  Yee will finde it a iust and impartiall counsellour; neither flattering you in any vice, not importuning you at vnmeete times.  It will not come vn-called, neither speake vnspeered at: and yet conferring with it when yee are at quiet, yee shall say with Scipio, that yee are nunquam minas solus, quam cum solus.  To conclude then, I charge you, as euer yee thinks to deserue my Fatherly blessing, to follow and put in practise, as farre as lyeth in you, the precepts hereafter following. And if yee follow the contrary course, i take the Great GOD to record, that this Booke shall one day bee a witnesse betwixt mee and you; and shall procure to bee ratified in Heauen, the curse that in that case here I giue vnto you.  For I protest before that Great GOD, I had rather not bee a Father, and childlesse, then bee a Father of wicked children.  But hoping, yea, euen promising vnto my selfe, that GOD, who in his great blessing sent you vnto mee; shall in the same blessing, as hee hath giuen mee a Sonne; so make him a good and a godly Sonne; not repenting him of his mercie shewed vnto mee, I end, with my earnest prayer to GOD, to worke effectually unto you, the fruites of that blessing, which here from my eart I bestow vpon you.
Your louing Father
I.  R.

men, to be very warie in all their secretest actions, and whatsoeuer middesses they vse for attaining to their most wished ends;  lest otherwise how auowable soeuer that the marke be, whereat they aime, the middesses being discouered to be shamefull whereby they climbe, it may turne to the disgrace both of the good worke it selfe, and of the author thereof; since the deepest of our secrets, cannot be hidde from that all-seeing eye, and penetrant light, piercing through the bowels of very darkenesse it selfe.  But as this is generally trew in the actions of all men, so is it more specially trew in the affaires of Kings:  for Kings being publike persons, by reason of their office and authority, are as it were set (as it was said of old) vpon a publike stage, in the sight of all the people; where all the beholders eyes are attentiuely bent to looke and pry in the least circumstance of their secretest drifts:  Which should make Kings the more carefull not to harbour the secretest thought in their minde, but such as in the owne time they shall not be ashamed openly to auouch; assuring themselues that Time the mother of Veritie, will in the due season bring her owne daughter to perfection.
     The trew practise hereof, I haue as a King oft found in my owne person, though
I thanke God, neuer to my shame, hauing laide my count, euer to walke as in the eyes  of the Almightie, examining cuer so the secretest of my drifts, before I gaue them course, as how they might some day bide the touchstone of a publike triall.  And amongst the rest of my secret actions, which haue (vnlooked for of me) come to pub-like knowledge, it hath so fared with my BAMAIKON AUPON, directed, to my eldest son; which I wrote for exercise of mine owne ingyne, and instruction of him, who is appointed by God (I hope) to sit on my Throne after me:  For the purpose and matter thereof being onely fit for a King, as teaching him his office; and the personwhom for it was ordained, as Kings heire, whose secret counsellor and faithfull ad-
monisher it must be, I thought it no wayes conuenient nor comely, that either it should to all be proclaimed, which to one onely appertained (and specially being a messenger  betwixt two so coniunct persons) or yet that the mould whereupon he should frame his future behauiour, when hee comes both vnto the perfection of his yeeres, and possession of his inheritance, should before the hand be made common to the people, the subiect of his future happy gouernment.  And thereforefor the more secret and close keeping of them, I onely permitted semen of them to be printed, the Printer being first sworne for secrecie:  and these semen I dispersed amongst some of my trustieft seruants, to be keeped closely by them, lest in case by the iniquitie or wearing of time, any of them might haue beene lost, yet some of them might haue remained after me, as witnesses to my Sonne, both of the honest integritie of my heart, and of my fatherly affection and our naturall care towards him.  But since contrary to my ntention and expectation, as I ledy haue alreadie said, this Booke is now vented, and setfoorth to the publike view of the world, and consequently subiect to euery mans censure, as the current of his affection leades him; I am now forced, as well for esisting to the malice of the children of enuie, who like waspes sucke venome out of euery wholsome herbe; as for the satisfaction of the godly honest sort, in any thing that they may mistake therein, both to publish and spread the true copies thereof, for defacing of the false copies that are

alreadie spread, as I am enformed; as likewise by this Preface, to cleare such parts thereof, as in respect of the concised shortnesse of my Style, may be mis-In'terpreted therein.
     To come then particularly to the matter of my Booke, there are two speciall great points, which (as I am informed) the malicious sort of men haue detracted therein; and some of the honest sort haue seemed a little to mistake:  whereof the first and greatest is, that some sentences therein should seeme to furnish grounds to men, to doubt of my sinceritie in that Religion, which I have euer constantly professed; the other is, that in some parts thereof I should seeme to nourish in my minde, a vindictiue resolution against England, or at the least, some principals there, for the Queene my mothers quarrell.
     The first calumnie (most grieuous indeed) is grounded vpon the sharpe and bitter wordes, that therein are vsed in the description of the humors of Puritanes, and rash-headie Preachers, that thinke it their honour to contend with Kings, and perturbe whole kingdomes. The other point is onely grounded vpon the strait charge I giue my Sonne, not to heare nor suffer any vnreuerent speeches or bookes against any of his parents or progenitors:  wherein I doe alledge my owne experience anent the Queene my mother; affirming, that I neuer found any that were of Perfit aage the time of her reigne here, so steadfastly trew to me in all my troubles, as these that constantly kept their allegiance to her in her time.  But if the charitable Reader will aduisedly consider, both the methode and matter of my Treatise, he will easily iudge, what wrong I haue sustained by the carping at both:  For my Booke, suppose very small, being diuided in three seuerall parts; the first Part thereof onely treats of a Kings duety towards God in Religion, wherein I haue so clearely made profession of my Religion, calling it the Religion wherein I was brought vp, and euer made profession of, and wishing him euer to continue in the same, as the onely trew forme of Gods worship; that I would haue thought my sincere plainnesse in that first part vpon that subiect, should haue ditted the mouth of the most enuious Momus, that euer hell did hatch, from barking at any other part of my booke vpon that ground, except they would alledge me to be contrarie to my selfe, which in so small a volume would smell of too great weakenesse, and sliprinesse of memory.  And the second part of my booke, teaches my Sonne how to vse his Office, in the administration of Iustice and Politicke Gouernment:  The third ondy containing a Kings outward behauiour in indifferent things; what agreeance and onformitie hee ought to keepe betwixt his outward behauiour in these things, and the vertuous qualities of his minde; and how they should seruefor trunsh-men, to interprete the inward disposition of the minde, to the eyes of them that cannot see farther within him, and therefore must onely iudge of him by the outward appearance:  So as if there were no more to be looked into, but the very methode and order of the booke, it will sufficiently cleare me of that first and grieuousest imputation, in the point of Religion: since in thefirst part, where Religion is onely treated of, I speake soPlainly+.
And what in other parts I speake of Puritanes+, it is onely of their morall faults, in that part where I
speake of Policie:  declar- 

ing when they contemne the Law and souereigne authoritie, what exemplare punishment they deserue for the same.  And now as to the matter it selfe whereupon this scandall is taken, that I may sufficiently satisfie all honest men, and by a iust Apologie raise vp a brasen wall or bulwarke against all the darts of the enuious, I will the more narrowly rip vp the words, whereat they seeme to be somewhat stomacked.
     First then, as to the name of Puritanes, I am not ignorant that the style thereof doeth properly belong onely to that vile sect amongst the Anabaptists, called the Family of loue; because they thinke themselues onely pure, and in a maner without sinne, the onely trwe Church, and onely worthy to be participant of the Sacraments, and all the rest of the world to be but abomination in the sight of God.  Of this speciall sect I principally meane, when I speake of Puritans; divers of them, as Browne, Penry and others, hauing at sundrie times come into Scotland, to sow their popple amongst vs (and from my heart I wish, that they had left no schollers behinde them, who by their fruits will in the owne time be manifested) and partly indeede, I giue this style to such brain-sicke and headie Preachers their disciples and followers, as refusing to be called of that sect, yet participate too much with their humours, in maintaining the aboue-mentioned errours; not onely agreeing with the generall rule of all Anabaptists, in the contempt of the ciuill Magistrate, and in leaning to their owne dreams and reuelations; but particularly with this sect, in accounting all men profane that sweare not to all their fantasies, in making for euery particular question of the policie of the Church, as great commotion, as if the article of the Trinitie were called in very controuersie, in making the scriptures to be ruled by their conscience, and not their conscience by the Scripture; and he that denies the least iote of their grounds, sit tibi tanquam ethnicus & publicanus; not worthy to enioy the benefite of breathing, much lesse to participate with them of the Sacraments: and before that any of their grounds be impugned, let King, people, Law and all~be trode vnder foote:  Such holy warres are to be preferred to an vngodly peace:  no, in such cases Christian Princes are not onely to be resisted vnto, but not to be prayed for, for prayer must come of Faith; and it is reuealed to their consciences, that GOD will heare no prayer for such a Prince.  Iudge then, Christian Reader, if I wrong this sort of people, in giuing them the stile of that sect, whose errours they imitate: and since they are contented to weare their liuerie, let them not be ashamed to borrow also their name.
It is onely of this kinde of men that in this booke I write so sharply; and whom I wish my Sonne to punish, in-case they refuse to obey the Law, and will not cease to sturre vp a rebellion:  Whom against I haue written the more bitterly, in respect of diuers famous libels, and iniurious speaches spread by some of them, not onely dishonourably inuective against all Christian Princes, but euen reproachfull to our profession and Religion in respect they are come out vnder coulour thereof.  and yet were neuer answered but by Papists, who generally medle aswell against them, as the religion it selfe; whereby the skandale was rather doubled, then taken away.  But on the other part, I
protest vpon mine honour, I meane it not generally of all Preachers, or others, that like better of the single forme of policie in our Church, then of the many Ceremonies in the 

Church of England; that are perswaded, that their Bishops smell of a Papall supremacie, that the Surplise, the cornerd cap, and such like, are the outward badges of Popish errours.  No, I am so farre from being contentious in these things
(which for My owne part I euer esteemed as indifferent) as I doe equally loue and honour the learned and graue men of either of these opinions. It can no wayes become me to pronounce so lightly a sentence, in so old a controuersie.  Wee all (God be praised) doe agree in the grounds; and the bitternesse of men vpon such questions, doeth but trouble the peace of the Church; and giues aduantage and entry to the Papists by our diuision: But towards them, I onely vse this prouision, that where the Law is other-wayes, they may content themselues soberly and quietly with their owne opinions, not resisting to the authoritie, nor breaking the Law of the Countrey; neither aboue all, slurring any rebellion or schisme:  but possessing their soules in peace, let them preasse by patience, and well grounded reasons, either to perswade all the rest to like of their iudgements; or where they see better grounds on the other part, not to bee ashamed peaceably to incline thereunto, laying aside all prceoccupied opinions.
And that this is the onely meaning of my Booke, and not any coldnesse or cracke in Religion, that place doeth plainly witnesse, where, after I haue spoken of the faults in our Ecclesiasticall estate, I exhort my sonne to be beneficiall vnto the good-men of the Ministrie; praising God there, that there is presently a suffi cient number of good men of them in this kingdom; and yet are they all knowne to be against the forme of the English Church.  Yea, so farre I am in that place from admitting corruption in Religion, as I wish him in promoouing them, to vse such caution, as may preserue their estate from creeping to corruption; euer vsing that forme through the whole Booke, where euer I speake of bad Preachers, terming them some of the Ministers, and not Ministers or Ministrie in generall. And to conclude this point of Religion, what indifferencie of Religion can Momus call that in Mee, where, speaking of my sonnes marriage (in case it pleased God before that time to cut the threed of my life)
I plainly forewarne him of the inconuenients that were like to ensew, incase he should marry any that be of a different profession in Religion from him:  notwithstanding that the number of Princes professing our Religion be so small, as it is hard to foresee, how he can be that way, meetly matched according td his ranke.
     And as for the other point, that by some parts in this booke, it should appeare, that I doe nourish in my minde, a vindictiue resolution against England, or some principals there; it -is surely more then wonderfull vnto me, vpon what grounds they can haue gathered such conclusions.  For as vpon the one part, I neither by name nor description poynt out England in that part of my discourse; so vpon the other, I plainly bewray my meaning to be of Scottish-men, where I conclude that purpose in these termes:  That the loue I beare to my Sonne, hath mooued me to be so plaine in this argument:  for so that I discharge my conscience to him in vttering the verity, I care not what any traitour or treason-allower doe thinke of it.  And English-men could not thereby be meant, since they could be no traitours, where they ought no alleageance.  I am not ignorant of a wise and princely apophthegme, which the same Queene of Eng- 

land vttered about the time of her owne Coronation.  But the drift of that discourse doth fully cleare my intention, being onely grounded vpon that precept to my Sonne, that he should not permit any vnreuerent detracting of his pradecessours; bringing in that purpose of my mother onely for an example of my experience anent Scottish-men, without vsing any perswasion to him of reuenge.  For a Kings giuing of any doe fault the dew stile, inferres no reduction of thefaulters pardon.  No, I am by a degree but nearer of kinne vnto my mother then he is, neither thinke I myselfe, either that our vnworthie, or that neere my end, that I
neede to make such a Dauidicall testament; since I have euer thought it the dewtie of a worthie Prince, rather with a Pike, then a Penne, to write his iust reuenge:  But in this matter I haue no delite to be large, wishing all men to iudge of my future proiects, according to my by-past actions.
     Thus hauing as much insisted in the clearing of these two points, as will
(I hope) giue sufficient satisfaction to all honest men, and leauing the enuious to the foode of their owne venome; I will heartily pray thee,louing+ Reader, charitably to conceiue of my honest intention in this Booke. I know the greatest Part of the people of this whole Isle, haue beene very curious for a sight thereof:  some for the loue they beare me, either being particularly acquainted with me, or by a good report that perhappes they haue heard of me; and therefore longed to see any thing, that proceeded from that authour whom they so loued and honoured; since bookes are viue Idees of the authours minde.  Some onely for meere curiositie, that thinke it their honour to know all new reserue things, were curious to glut their eyes therewith, onely that they might vaunt them to haue seene it:  and some fraughted with causlesse enuie at the A uthour, did greedily search out the booke, thinking their stomacke fit ynough, for turning neuer so whole- some foode into noysome and infectiue humours:  So as this their great concurrence in curiositie (though proceeding from farre different complexions) hath enforced the vn-timous divulgating of this Booke, farre contrarie to my intention, as I
haue alreadie said.  To which Hydra of diuersly-enclined spectatours, I
have no targe to oppone but plainenesse+, patience, and sinceritie: plainenesse, for resoluing and satisfying of the first sort; patience, for to beare with the shallownesse of the next; and sinceritie, to defie the malice of the third with-all.  Though I cannot please all men therein, I
am contented, so that I onel please the vertuous sort:  and though they also finde not euery thing therein, so fully to answere their expectation, as the argument would seeme to require; although I would wish them modestly to remember, that God has not bestowed all his gifts vpon one, but parted them by a iustice distributiue; and that many eyes see more than one; and that the varietie of mens mindes is such, that tot capita tot sensus; yea, and that euen the very faces, that God hath by nature brought foorth in the world, doe euery one in some of their particular lineaments, differ from any other:  yet in trewth it was not my intention in handling of this purpose (as it is easie to percciue) fully to set downe heere all such grounds, as might out of the best writers haue beene alledged, and out of my owne inuention and experience addedi for the perfite institution of a King:  but onely to giue some such precepts to my owne Sonne, 

for the gouernement of this kingdome, as was meetest for him to be instructed in, and best became me to be the informer of.
     If I in this Booke haue beene too particularlyplaine+, impute it to the necessitie of the subiect, not so much being ordained for the institution of a Prince in generall, as I haue said, as containing particular precepts to my Sonne in speciall:  whereof  he could haue made but a generall vse, if they had not contained the particular diseases of this kingdome, with the best remedies for the same, which it became me best as a King, hauing learned both the theoricke and practicke thereof, more plainely to expresse, then any simple schoole-man, that onely knowes matters of kingdomes by contemplation+.
     But if in some places it seeme too obscure, impute it to the shortnesse thereof, being both for the respect of my selfe, and of my Sonne, constrained there-unto:  my owne respect, for fault of leasure, being so continually occupied in the affairs of my office, as my great burthen, and restlesse fashery is more then knowen, to all that knowes or heares of me:  for my Sonnes respect, because I know by myself, that a Prince so long as he is young, wil be so caried away with some sort of delight or other, that he cannot patiently abide the reading of any large volume:  and when he comes to a ful maturity of aage, he must be so busied in the actiue part of his charge, as he will not be permitted to bestow many houres vpon the contemplatiue part thereof.  So as it was neither fit for him, nor possiblefor me, to haue made this Treatise any more ample then it is.  Indeed I am litle beholden to the curiositie of some, who thinking it too large alreadie (as appears) for lacke of leisure to copy it, drew some notes out of it, for speeds sake; putting in the one halfe of the purpose, and leauing out the other:  not vnlike the man that alledged that part of the Psalme, non est Deus, but left out the prceceeding words, Dixit insipiens in corde suo.  And of these notes making a little pamphlet (lacking, both my methode and halfe of my matter) entituled it, forsooth, the Kings Testament, as if I had eiked a third Testament of my owne to the two that are in the holy Scriptures.  It is trew that in a place thereof, for affirmation of the purpose I am speaking of to my Sonne, I bring my slefe in there, as speaking vpon my Testament:  for in that sense, euery record in write of a mans opinion in anything (in respect that papers outliue their authors) is as it were a Testament of that mans will in that case:  and in that liue their authours) is as it were a Testament of that mans will in that case:  and in that sense it is, that in that place I call this Treatise a Testament.  But from any particular sentence in a booke, to giue the booke it selfe a title, is as ridiculous, as to style the booke of the Psalmes, the booke of Dixit insipiens, because with these wordes one of them doeth begin.
     Well, leauing these new baptizers and blockers of other mens,books, to their owne follies, I returne to my purpose, anent the shortnesse of this booke, suspecting that all my excusesfor the shortnesse thereof, shall not satisfie some, especially
-in our neighbour countrey:  who thought, that as I haue so narrowly in this Treatise touched all the principall sicknesses in our kingdome, with ouerturesfor the remedies thereof, as I
said before:  so looked they to hauefound something therein, that should haue touched the sickenesses of their state, in the like sort.  But they will easily excuse me thereof, if 

they will consider the forme I haue vsed in this Treatise; wherein I onely teach my Son, out of my owne experience, whatforme of gouernment is fittest for this kingdome:  and in one part thereof speaking of the borders, I plainly there doe excuse my selfe, that I will speake nothing of the state of England, as a matter wherein I neuer had experience.  I know indeed, no kingdome lackes her owne diseases, and likewise what interest I haue in the prosperitie of that state:  for although I would be silent, my blood and discent doeth sufficiently proclaime it.  But notwithstanding, since there is a lawfull Queene there presently reigning, who hath so long with so great wisedome and felicitie gouerned her kingdomes, as (I must in trew sinceritie confesse) the like hath not beene read nor heard of, either in our time, or since the dayes of the Romane Emperour Augustus; it could no wayes become me, farre inferiour to her in knowledge and experience, to be a busie-body in other princes matters, and to fish in other folkes waters, as the prouerbe is:  No, I hope by the contrary (with Gods grace) euer to keepe that Christian rule, To doe as I would be done to:  and I doubt nothing, yea euen in her name I dare promise, by the bypast experience of her happy gouernment, as I haue already said, that no good subiect shall be more carefull to enforme her of any corruptions stollen in in her state, then shee shall be zealous for the discharge of her conscience and honour, to see the same purged, and restored to the ancient integritie; andfurther during her time, becomes me least of any to meddle in.
     And thus hauing resolued all the doubts, so farre as I can imagine, may be moued against this Treatise; it onely rests to pray thee (charitable Reader) to interprete fauourably this birth of mine, according to the integritie of the author, and not looking for perfection in the worke it selfe.      As for my part, I onely glory thereof in this point, that I trust no sort of vertue is condemned, nor any degree of vice allowed in it:  and that (though it be not perhaps so gorgeously decked, and richly attired as it ought to be) it is at the least rightly proportioned in all the members, without any monstrous deformitie in any of them:  and specially that since it was first written in secret, andis now published, not of ambition, but of a kinde of necessitie;  it must be taken of all men, for the trezv image of my very minde, and forme of the rule, which I haue prescribed to my selfe and mine:  Which as in all my actions I haue hitherto preassed to expresse, so farre as the nature of my charge, and the condition of time would permit me:  so beareth it a discouery of that which may be lookedfor at my hand, and whereto euen in my secret thoughts, I haue engaged my selfe for the time to come.  And thus in a firme trust that it shall please God, who with my being and Crowne, gaue me this minde, to maintaine and augment the same in me and my posteritie, to the discharge owne of our conscience, the maintenance of our Honour, and weale of our people, I bid thee heartily farewell. 

As he cannot be thought worthy to rule and command others, that cannot rule and dantone his owne proper affections and vnreasonable appetites, so can hee not be thought worthie to gouerne a Christian people,{king_over_self+} knowing and fearing God, that in his owne person and heart, feareth not and loueth not the Diuine Maiestie.  Neither can anything in his gouernment succeed well with him, (deuise and labour as he list) as comming from a filthie spring, if his person be vnsanctified:  for (as that royal Prophet saith) Except the Lord build the house, they labour in vaine that build it:  except the Lord keepe the City, the keepers watch it in vaine: /1 in respect the blessing of God hath onely power to giue the successe thereunto: and as Paul saith, he planteth, Apollos watereth; but it is God onely that giueth the increase./2 Therefore (my Sonne) first of all things, learne to know and loue that God, whom-to ye haue a double obligation+; first, for thathe madeyou aman; and next, for that he made you a little GOD to sit on his Throne, and rule ouer other men.  Remember, that as in dignitie hee hath erected you aboue others, so ought ye in thankfulnesse towards him, goe as farre beyond all others.  A moate in anothers eye, is a beame into yours:  a blemish in another, is a leprouse byle into you:  and a veniall sinne (as the Papifts call it) in another, is a great crime into you.  Thinke not therefore, that the highnesse of your dignitie, diminisheth your faults (much lesse giueth you a licence to sinne) but by the contrary your fault shall be aggrauated, according to the height of your dignitie; any sinne that ye commit, not being a single sinne procuring but the fall of one; but being an exemplare sinne, and therefore drawing with it the whole multitude to be guiltie of the same.  Remember then, that this glistering worldly glorie of Kings, is giuen them by God, to teach them to preasse so to glister and shine before their people, in all workes of sanctification and righteousnesse, that their persons as bright lampes of godlinesse and vertue, may, going in and out before their people, giue light to all their steps.  Remember also, that by the right knowledge, and feare of God (which is the beginning of Wisedome,/3 as Salomon saith) ye shall know all the things necessarie for the discharge of your duetie, both as a Christian, and as a King; seeing in him, as in a mirrour, the course of all earthly things, whereof hee is the spring and onely moouer.
     Now, the onely way to bring you to this knowledge, is diligently to reade his word, and earnestly to pray for the right vnderstanding thereof.  Search the Scriptures, sayth Christ, for they beare testimonie of  me:/4 and, the whole Scripture, saith Paul, is giuen by inspiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse; that the man of God may be absolute, being made perfite vnto all good workes./5 And most properly of any other, belong-
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1  Psal. 12.7.   2 1. Cor. 3. 6.    3 Prou. 9.10.    4 Iohn 5.39.    5 2Tim. 3. 16,17. 

eth the reading thereof vnto Kings, since in that part of Scripture, where the godly Kings are first made mention of, that were ordained to rule ouer the people of God, there is an expresse and most notable exhortation and commandement giuen them, to reade and meditate in the Law of `God./1   I ioyne to this, the carefull hearing of the doctrine with attendance and reuerence:  for, faith commeth by hearing,/2 sayeth the same Apostle. But aboue all, beware ye wrest not the word to your owne appetite, as ouer many doe, making it like a bell to sound as ye please to interprete:  but by the contrary, frame all your affections, to follow precisely the rule there set downe.
     The whole Scripture chiefly containeth two things:  a command, and a prohhibition, to doe such things, and to abstaine from the contrary.  Obey in both; neither thinke it enough to abstaine from euill, and do no good; nor thinke not that if yee doe many good things, it may serve you for a cloake to mixe euill turnes therewith.  And as in these two points, the whole Scripture principally consisteth, so in two degrees standeth the whole seruice of God by man:  interiour, or vpward; exteriour, or downward:  the first, by prayer in-faith towards God; the next, by workes flowing therefra before the world:  which is nothing else, but the exercise of Religion towards God, and of equitie towards your neighbour.
       As for the particular points of Religion, I need not to dilate them; I am no hypocrite, follow my footsteps, and your owne present education therein.  I thanke God, I was neuer ashamed to giue account of my profession, howsoeuer the malicious lying tongues of some haue traduced me:  and if my conscience had not resolued me, that all my Religion presently professed by me and my kingdome, was grounded vpon the plaine words of the Scripture, without the which all points of Religion are superfluous, as any thing contrary to the same is abomination, I had neuer outwardly auowed it, for pleasure or awe of any flesh.  And as for the points of equitie towards your neighbour (because that will fall in properly, vpon the second part concerning a Kings office+) I leaue it to the owne roume.  For the first part then of mans seruice to his God, which is Religion, that is, the worship of God according to his reuealed will, it is wholly grounded vpon the Scripture, as I haue alreadie said, quickened by faith, and conserued by conscience:  For the Scripture, I haue now spoken of it in generall, but that yee may the more readily make choice of any part thereof, for your instruction or comfort, remember shortly this methode.  The whole Scripture is dyted by Gods Spirit, thereby, as by his liuely word, to instruct and rule the whole Church militant to the and of the world:  It is composed of two parts, the Olde and New Testament:  The ground of the former is the Lawe, which sheweth our sinne, and containeth iustice+:  the ground of the other is Christ, who pardoning sinne containeth grace+.  The summe of the Law is the tenne Commandements, more largely delated in the bookes of Moses, in-
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1. Deut. 17. 2. Rom. 10.17.

terpreted and applied by the Prophets; and by the histories+, are the examples shewed of obedience or disobedience thereto, and what praemium or paena was accordingly giuen by God:  But because no man was able to keepe the Law, nor any part thereof, it pleased God of his infinite wisedome and goodnesse, to incarnate his only Sonne in our nature, for satisfaction of his iustice in his suffering for vs; that since we could not be saued by doing, we might at least, bee saued by beleeuing.
     The ground therefore of the word of grace, is contained in the foure histories of the birth, life, death, resurrection and ascention of Christ:  The larger interpretation and vse thereof, is contained in the Epistles of the Apostles:  and the practise in the faithfull or vnfaithfull, with the historie of the infancie and first progresse of the Church is contained in their Actes.
     Would ye then know your sinne by the Lawe ? reade the bookes of Moses containing it.  Would ye haue a commentarie thereupon? Reade the Prophets, and likewise the bookes of the Prouerbes and Ecclesiastes, written by that great patterne of wisedome Salomon, which will not only serue you for instruction, how to walke in the obedience of the Lawe of God, but is also so full of golden sentences, and morall precepts, in all things that can concerne your conuersation in the world, as among all the prophane Philosophers and Poets, ye shall not finde so rich a storehouse of precepts of naturall wisedome, agreeing with the will and diuine wisedome of God.  Would ye see how good men are rewarded, and wicked punished? looke the historicall parts of these same bookes of Moses, together with the histories of Ioshua, the ludges, Ezra, Nehemiah, Esther, and Iob:  but especially the bookes, of the Kings , and Chronicles, wherewith ye ought to bee familiarly acquainted:  for there shall yee see your selfe, as in a myrrour, in the catalogue either of the good or the euill Kings.
     Would yee know the doctrine, life, and death of our Sauiour Christ? reade the Euangelists.  Would ye bee more particularly trained vp in his Schoole?  meditate vpon the Epistles of the Apostles. And would ye be acquainted with the practises of that doctrine in the persons of the primitiue Church?  Cast vp the Apostles Actes.  And as to the Apocryphe bookes, I omit them, because I am no Papist, as I said before; and indeed some of them are no wayes like the dytement of the Spirit of God.
     But when ye reade the Scripture, reade it with a sanctified and chaste heart:   admire reuerently such obscure places as ye vnderstand not, blaming onely your owne capacitie: read with delight the plaine places, and studie carefully to vnderstand those that are somewhat difficile:  preasse to bee a, good textuarie; for the Scripture is euer the best interpreter of it selfe; but preasse not curiously to seeke out farther then is contained therein; for that were ouer vnmannerly a presumption, to striue to bee further vpon Gods secrets, then he hath will ye be; for what hee thought needfull for vs to know, that hath he reuealed there:  And delyte most in reading such parts of the Scripture, as may best serue for your instruction+

iin your calling; reiecting foolish curiosities vpon genealogies and contentions, was which are but vaine, and profite not,/1 as Paul saith.
      Now, as to Faith, which is the nourisher and quickner of Religion, as I haue alreadie said, It is a sure perswasion and apprehension of the promises of God, applying them to your soule:  and therefore may it iustly be called, the golden chaine that linketh the faithfullsoule to Christ:  And because it groweth not in our garden, but is the free gift of God,/2 as the same Apostle saith, it must be nourished by prayer, Which is nothing else, but a friendly talking with God.
    As for teaching you the forme of your prayers, the Psalmes of Dauid are the the meetest schoole-master that ye can be acquainted with (next the prayer of our t Sauiour, which is the onely rule of prayer) whereout of, as of  most rich and pure fountaines, ye may learne all forme of prayer necessarie for your comfort at all occasions:  And so much the fitter are they for you, then for the common sort, n and in respect the composer thereof was a King:  and therefore best behoued to knowKings wants, and what things were meetest to be required by a King at Gods  hand for remedie thereof.
     Vse often to pray when ye are quietest, especially forget it not in your bed how oft soeuer ye doe it at other times:  for publike prayer serueth as much for example, as for any particular comfort to the supplicant.
     In your prayer, bee neither ouer strange with God, like the ignorant common sort, that prayeth nothing but out of  bookes, nor yet ouer homely with him, like some of the vaine Pharisaicallpuritanes+, that thinke they rule him vpon their fingers:   The former way will breede an vncouth coldnesse in you towards him, the other will breede in you a contempt of him.  But in your prayer to God speake the with all reuerence:  for if a subiect will not speake but reuerently to a King, much lesse should any flesh presume to talke with God as with his companion.
     Craue in your prayer, not onelythings spirituall, but also things temporall, sometimes of greater, and sometimes of  lesse consequence; that yee may lay vp in store his grant of these things, for confirmation of your faith, and to be an arles-peny vnto you of his loue.  Pray, as yee finde your heart moueth you, pro re nata:  but see that yee sute no vnlawfull things, as reuenge, lust, or such like:  for that prayer can not come of faith:  and whatsoeuer is dome without faith, is sinne,/ 3 as the Apostle saith.
     When ye obtaine your prayer, thanke him ioyfully therefore:  if otherwaies, beare patiently, preassing to winne him with importunitie, as the widow did the vnrighteous Iludge:  and if notwithstanding thereof yee be not heard, assure your selfe, God foreseeth that which yee aske is not for your weale:  and learne in time, so to interprete all the aduersities that God shall send vnto you; so shall yee in  the middest of them, not onely be armed with patience, but ioyfully lift vp your eyes from the present trouble, to the happie end that God will turne it to.  And when ye finde it once so fall out by proofe, arme your selfe with the experience
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1. Tit. 3.9     2.  Philip. 1. 29.      3.  Rom. 14. 23- n bb nn 

thereof against the next trouble, assuring your selfe, though yee cannot in time of the showre see through the cloude, yet in the end shall ye find, God sent if for your weale, as ye found in the former.
     And as for conscience, which I called the conseruer of Religion, It is nothing else, but the light of knowledge that God hath planted in man, which euer watching ouer all his actions, as it beareth him a ioyfull testimonie when he does right, so choppeth it him with a feeling that hee hath done wrong, when euer he commiteth any sinne. And surely, although this conscience be a great torture to the wicked, yet is it as great a comfort to the godly, if we will consider it rightlyz For haue wee not a great aduantage, that haue within our selues while wee liuc here, a Count-booke and Inuentarie of all the crimes that wee shall bee accused of, either at the houre of our death, or at the Great day of  Iudgement; which when wee please (yea though we forget) will chop, and remember vs to looke vpon it; that while we haue leasure and are here, we may remember to amend; and so at the day of our triall, compeare with new and white garments washed in the blood of the Lambe,/1 as St. Iohn saith.  Aboue all them, my Sonne, labour to keepe sound this conscience, which many prattle of, but ouer few feele:  especially be carefull to keepe it free from two diseases, wherewith it vseth oft to be infected; to wit, Leaprosie, and Superstition; the former is the mother of Atheisme, the other of Heresies.  By a leaprouse conscience, I meane a cauterized conscience,/2 as Paul calleth it, being become senselesse of sinne, through sleeping in a carelesse securitie as King Dauids was after his murther and adulterie, euer til he was wakened by the Prophet Nathans similitude.  And by superstition, I meane, when one restraines himselfe to any other rule in the seruice of God, then is warranted by the word, the onely trew square of Gods seruice?
   As for a preseruatiue against this Leaprosie, remember euer once in the foure and twentie houres, either in the night, or when yee are at greatest quiet, to call your selfe to account of all your last dayes actions, either wherein ye haue committed things yee should not, or omitted the things ye should doe, either in your Christian or Kingly calling:  and in that account, let not your selfe be smoothed ouer with that flattering+ OtXavrla, which is ouerkindly a sicknesse to all mankind: but censure your selfeas sharply, as if ye were your owne enemie:{self_criticism+}  For if ye iudge your selfe, ye shall not be iudged,/3  as the Apostle saith:  and then according to your censure, reforme your actions as farre as yee may, eschewing euer wilfully and wittingly to contrare your conscience: For a small sinne wilfully committed, with a deliberate resolution to breake the bridle of conscience therein, is farre more grieuous before God, then a greater sinne committed in a suddaine passion, when conscience is asleepe.
Remember therefore in all your actions, of the great account that yee are one day to make:  in all the dayes of your life, euer learning to die, {Stoic+} and liuing euery day as it were you last;|

     And therefore, I would not haue you to pray with the Papists, to be preserued from suddaine death, but that God would giue you grace so to liue, as ye may euery houre of your life be ready for death:  so shall ye attaine to the vertue of trew fortitude+, neuer being afraid for the horrour of death+, come when he list:  And especially, beware to offend your conscience with vse of swearing or lying, suppose but in iest; for othes are but an vse, and a sinne cloathed with no delight nor gaine, and therefore the more inexcusable euen in the sight of men: and lying commeth also much of a vile vse, which banisheth shame:  Therefore beware euen to deny the trewth, which is a sort of lie, that may best be eschewed by a person of your ranke.  For if any thing be asked at you that yee thinke not meete to reueale, if yee say, that question is not pertinent for them to aske, who dare examine you further? and vsing sometimes this answere both in trew and false things that shall be asked at you, such vnmanerly people will neuer be the wiser thereof.
     And for keeping your conscience sound from that sickenesse of superstition, yee must neither lay the safetie of your conscience vpon the credit of your owne conceits, nor yet of other mens humors, how great doctors of Diuinitie that euer they be; but yee must onely ground it vpon the expresse Scripture:  for consciencenot grounded vpon sure knowledge, is either an ignorant fantasie, or an arrogant  vanitie.  Beware therefore in this case with two extremities:  the one, to beleeue with the Papists, the Churches authority, better then your owne knowledge; the other, to leane with the Anabaptists+, tio your owne conceits and dreamed reuellations.
    But learne wisely to discerne betwixt points of saluation and indifferent things, betwixt substance and ceremonies; and etwixt the expresse commandement and will of God in his word, and the inuention. or ordinance of man; since all that is necessarie for saluation is contained in the Scripture:  For in any thing that is urexpressely commanded or prohibited in the booke of God, ye cannot be ouer precise+, euen in the least thing; counting euery sinne, not according to the light estimation and common vse of it in the world, but as the booke of Gad counteth ye iudgeof it. But as for all other things not contained in the scripture, spare not to vse or alter them, as the necessitie of the time shall require.  And when any of the spirituall office-bearers in the Church, speake vnto you any thing that is well warranted by the word, reuerence and obey them as the heraulds of the most high God:  but, if passing that bounds, they vrge you to embrace any of their fantasies in the place of Gods word, or would colour their particulars with a pretended zeal, acknowledge them for no other then vaine men, exceeding the bounds of their alling; and according to your office, grauely and with authoritie redact them in order againe.
    To conclude then, both this purpose of conscience, and the first part of this booke, keepe God more sparingly in your mouth, but abundantly in your heart:  be precise in effect, but sociall in shew:  kythe more by your deeds+ then by your

wordes, the loue of vertue and hatred of vice:  and delight more to be godly and vertuous indeed, then to be thought and called so; expecting more for your praise and reward in heauen, then heere:  and apply to all your outward actions Christs command, to pray and giue your almes secretly: {Wyf+} So shal ye on the one part be inwardly garnished with trew Christian humilitie, not outwardly (with the proud Pharisie) glorying in your godlinesse; but saying, as Christ commandeth vs all, when we haue done all that we can, Inutiles serui sumus:/1   And on the other part, yee shall eschew outwardly before the world, the suspition of filthie proude hypocrisie, and deceitfull dissimulation.
 
 

      BVT as ye are clothed with two callings, so must ye be alike careful for the discharge of them both:  that as yee are a good Christian, so yee may be a good King, discharging your Office (as I shewed before) in the points, of Iustice and Equitie:  which in two sundrie waies ye must doe:  the one, in establishing and executing, (which is the life of the Law) good Lawes among your people:/2 the other, by your behauiour in your owne person, and with your seruants, to teach your people by your example:/3 for people are naturally inclined to counterfaite (like apes) their Princes maners, according to the notable saying of Plato,/4 expressed by the Poet -

      Componitur orbis
      Regis ad exemplum, nec sic inflectere sensus
      Humanos edicia valent, quam vita regentis./5

      For the part of making, and executing of Lawes, consider first the trew difference betwixt a lawfull good King, and an vsurping Tyran+, and yee shall the more easily vnderstand your duetie herein:  for contraria iuxta se posita magis elucescunt.  The one acknowledgeth himselfe ordained for his people, hauing receiued from God a burthen of gouernment, whereof he must be countable:/6 the other thinketh his people ordained for him, a prey to his passions and inordinate appetites, as the fruites of his magnanimitie:/7 {Timon+} And therefore, as their ends are directly contrarie, so are their whole actions, as meanes, whereby they preasse to attaine to their endes.  A good King, thinking his highest honour to consist in the due discharge of his calling, emploieth all his studie and paines, to procure and maintaine, by the making and execution of good Lawes, the well-fare and peace of his people;/8 and as their naturall father and kindly Master, thinketh his greatest contentment standeth in their prosperitie, and his greatest suretie in hauing their hearts, subjecting his owne priuate affections and appetites to
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1 Luke 10. 17.     2 Plato in Polit.     3 Isocr.  in Sym.    4 Plato in Polit.    5 Claudian in   4..cons. Hon.    6 Plato in Polit.
 7 Arist. 5. Polit.        8 Xen. 8. Cyr.

the weale and standing of his Subiects, euer thinking common interesse his chiefest particular:/1 where by the contrarie, an vsurping Tyran, thinking his greatest honour and felicitie to consist in attaining per fas, vel nefas to his ambitious pretences, thinketh neuer himselfe sure, but by the dissention and factions among his people, and counterfeiting the Saint while he once creepe in credite, will then (by inuerting all good Lawes to serve onely for his vnrulie priuate affections) frame the common-weale euer to aduance his particular:  building his suretie vpon his peoples miserie:/2 and in the end (as a stepfather and an vncouth hireling) make vp his owne hand vpon the ruines of the Republicke+./3 And according to their actions, so receiue they their reward:  For a good King (after a happie and famous reigne) dieth in peace, lamented by his subiects, and admired by his neighbours; and leauing a reuerent renowne behinde him in earth, obtaineth the Crowne of eternall felicitie in heauen./4 And although some of them (which falleth out very rarelie) may be cut off by the treason of some vnnaturall subiects, yet liueth their fame after them, and some notable plague faileth neuer to ouertake the committers in this life, besides their infamie to all posterities hereafter:  Where by the contrarie, a Tyrannes miserable and infamous life, armeth in end his owne Subjects to become his burreaux:/5 and although that rebellion be euer vnlawfull on their part, yet is the world so wearied of him, that his fall is little meaned by the rest of his Subjects, and but smiled at by his neighbours./6 And besides the infamous memorie he leaueth behind him here, and the endlesse paine hee sustaineth hereafter, it oft falleth out, that the committers not onely escape vnpunished, but farther, the fact will remaine as allowed by the Law in divers aages thereafter. It is easie then for you (my Sonne) to make a choise of one of these two sorts of rulers, by following the way of vertue to establish your standing; yea, in case ye fell in the high way, yet should it be with the honourable report, and iust regrate of all honest men.
     And therefore to returne to my purpose anent the gouernement of your Subiects, by making and putting good Lawes to execution; I remit the making of them to your owne discretion, as ye shall finde the necessitie of new-rising corruptions to require them:  for, ex malis moribus bona leges natae sunt:  besides, that in this country, wee haue alreadie moe good Lawes then are well execute, and am onely to insist in your forme of gouernment anent their execution.  Onely remember, that as Parliaments haue bene ordained for making of Lawes, so ye abuse not their institution, in holding them for any mens particulars:  For as a Parliament is the honourablest and highest iudgement in the land (as being the Kings head Court) if it be well vsed, which is by making of good Lawes in it; so is it the in-iustest Iudgement-seat that may be, being abused to mens particulars:  irreuocable decreits against particular parties, being giuen therein vnder colour of generall Lawes, and oft-times th'Estates not knowing themselues whom
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1 Cic. lib. 5. de Rep.   2 Arist. 5. Polit.  3 Tacit. 4. hist.   4 Cic. 6. de Rep.  5 Arist. 5. Polit.   6 Isocr. in Sym. 

thereby they hurt./1 And therefore hold no Parliaments, but for necessitie of new Lawes, which would be but seldome:  for few Lawes and well put in execution, are best in a well ruled common-weale.  As for the matter of fore-faltures, which also are done in Parliament, it is not good tigging with these things; but my aduice is, ye fore-fault none but for such odious crimes as may make them vnworthie euer to be restored againe:/2 And for smaller offences, ye haue other penalties sharpe enough to be vsed against them.
     And as for the execution of good Lawes, whereat I left, remember that among the differences that I put betwixt the formes of the gouernment of a good King, and an vsurping Tyran; I shew how,a Tyran would enter like a Saint while he found himselfe fast vnder-foot, and then would suffer his vnrulie affections to burst foorth.  Therefore be yee contrare at your first entrie to your Kingdome, to that Quinquennium Neronis, with his tender hearted wish, Vellem nescirem literas,/3 in giuing the Law full execution against all breakers thereof but exception./4 For since ye come not to you reigne precario, nor by conquest, but by right and due discent; feare no vproares for doing of Iustice, since ye may assure your selfe, the most part of your people will euer naturally fauour Iustice:/5 prouiding alwaies, that ye doe it onely for loue to Iustice, and not for satisfying any particular passions of yours, {anger+} vnder colour thereof:/6 otherwise, how iustly that euer the offender deserue it, ye are guiltie of murther before God:  For ye must consider, that God euer looketh to your inward intention in all your actions.
     And when yee haue by the seueritie of Iustice once setled your countries, and made them know that ye can strike, then may ye thereafter all the daies of your life mixe iustice with Mercie,{Portia+} punishing or sparing, as ye shall finde the crime to haue bene wilfully or rashly committed, and according to the by-past behauiour of the committer./7 For if otherwise ye kyth your clemencie+ at the first, the offences would soone come to such heapes, and the contempt of you grow so great, that when ye would fall to punish, the number of them to be punished, would exceed the innocent; and yee would be troubled to resolue whomat to begin:  and against your nature would be compelled then to wracke many, whom the chastisement of few in the beginning might haue preserued.  But in this, my ouer-deare bought experience may serue you for a sufficient lesson:  For I confesse, where I thought (by being gracious at the beginning) to win all mens hearts to a louing and willing obedience, I by the contrary found, the disorder of the countrie, and the losse of my thankes to be all my reward.
     But as this seuere Iustice of yours vpon all offences would bee but for a time, (as I haue alreadie said) so is there some horrible crimes that yee are bound in conscience neuer to forgiue : such as Witch-craft, wilfull murther, Incest, (especially within the degrees of consanguinitie) Sodomie, poisoning, and false coine.  As for offences against your owne person and authoritie, since the fault concern-
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1 12. Tab.  2 Cic.  3 de leg. pro D. s. & pro Sest. 3 Sen. de cl.   4 Plato 2. & 10 de Repub.    5 Ar. 7. pol.   6 Cic. ad Q. fr.
7 Plato in Pol. & 9. de L.   Sal. orat. ad Caesar. 

eth your selfe, I remit to your owne choise to punish or pardon therein, as your heart serueth you, and according to the circumstances of the turne, and the qualitie of the committer.
     Here would I also eike another crime to bee vnpardonable, if I should not be thought partiall:  but the fatherly loue I beare you, will make mee breake the bounds of shame in opening it vnto you.  It is then, the false and vnreuerent writing or speaking of malicious men against your Parents and Predecessors:  ye know the command in Gods lawe, Honour your Father and Mother:/1 and consequently, sen ye are the lawful magistrate, suffer not both your Princes and your Parents to be dishonoured by any; especially, sith the example also toucheth your selfe, in leauing thereby to your successors, the measure of that which they shal mete out againe to you in your like behalfe./2 I graunt wee haue all our faults, which, priuately betwixt you and God, should serue you for examples to meditate vpon, and mend in your person; but should not be a matter of discourse to others whatsoeuer.  And sith ye are come of as honourable Predecessours as any Prince liuing, represse the insolence of such, as vnder pretence to taxe a vice in the person, seeke craftily to staine the race, and to steale the affection of the people from their posteritie:  For how can they loue you, that hated them whom-of ye are come? Wherefore destroy men innocent young sucking Wolues and Foxes, but for the hatred they beare to their race? and why wil a coult of a Courser of Naples, giue a greater price in a market, then an Asse-colt, but for loue of the race? It is therefore a thing monstrous, to see a man loue the childe, and hate the Parents: as on the other part, the infaming and making odious of the parents, is the readiest way to bring the sonne in contempt.  And for conclusion of this point, I may also alledge my owne experience:  For besides the iudgments of God, that with my eyes I haue seene fall vpon all them that were chiefe traitours to my parents, I may iustly affirme, I neuer found yet a constant biding by me in all my straites, by any that were of perfite aage in my parents dayes, but onely by such as constantly bode by them; I meane specially by them that serued the Queene my mother:  for so that I discharge my conscience to you, my Sonne, in reuealing to you the trewth, I care not, what any traitour or treason-allower thinke of it.
     And although the crime of oppression be not in this ranke of vnpardonable crimes, yet the ouer-common vse of it in this nation, as if it were a vertue, especially by the greatest ranke of subjects in the land, requireth the King to be a sharpe censurer thereof. Be diligent therefore to trie, and awfull to beate downe the hornes of proud oppressours:/3 embrace the quarrell of the poore+ and distressed, as your owne particular, thinking it your greatest honour to represse the oppressours:/4 care for the pleasure of none, neither spare ye anie paines in your owne person, to see their wrongs redressed: 5 and remember of the honour-
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1 Exod. 20. 12.   2 Plat. 4. de Legib.   3 Arist. 5. Polit.  4 Isocr. de reg.  5 Cic. in Of. & ad Q. fr. 

able stile giuen to my grand-father of worthie memorie, in being called the poore mans King.  And as the most part of a Kings office, standeth in deciding that question of Meum and Tuum, among his subjects; so remember when ye sit in iudgement, that the Throne ye sit on is Gods,/1 as Moyses saith, and sway neither to the right hand nor to the left; either louing the rich, or pittying the poore. {compassion+} Iustice+ should be blinde and friendlesse:  it is not there ye should reward your friends, or seeke to crosse your enemies./2
     Here now speaking of oppressours and of iustice, the purpose leadeth me to speake of Hie-land and Border oppressions.  As for the Hie-lands, I shortly comprehend them all in two sorts of people: the one, that dwelleth in our maine land, that are barbarous for the most part, and yet mixed with some shewe of ciuilitie:  the other, that dwelleth in the Iles, and are alluterly barbares, without any sort or shew of ciuilitie. For the first sort, put straitly to execution the Lawes made alreadie by me against their Ouer-lords, and the chiefes of their Clanness, and it will be no difficultie to danton them.  As for the other sort, follow forth the course that I haue intended, in planting Colonies among them of answerable In-lands subiects, that within short time may reforme and ciuilize the best inclined among them; rooting out or transporting the barbarous and stubborne sort, and planting ciuilitie in their roomes.
     But as for the Borders, because I know, if ye enioy not this whole Ile, according to Gods right and your lineall discent, yee will neuer get leaue to brooke this North and barrennest part thereof; no, not your owne head whereon the Crowne should stand; I neede not in that case trouble you with them:  for then they will be the middest of the Ile, and so as easily ruled as any part thereof.
     And that yee may the readier with wisedome and Iustice gouerne your subiects, by knowing what vices they are naturallie most inclined to, as a good Physician, who must first know what peccant humours his Patient naturallie is most subiect vnto, before he can begin his cure:/3 I shall therefore shortly note vnto you, the principall faults that euery ranke of the people of this countrey is most affected vnto. And as for England, I will not speake be-gesse of them, neuer having been among them, although I hope in that God, who euer fauoureth the right, before I die, to be as well acquainted with their fashions.
     As the whole Subjects of our countrey (by the ancient and fundamentall policie of our Kingdome) are diuided into three estates, so is euerie estate hereof generally subiect to some speciall vices; which in a maner by long habitude, are thought rather vertue then vice among them; not that cuerie particular man in any of these rankes of men, is subiect vnto them, for there is good and euill of all sorts; but that I meane, I haue found by experience, these vices to haue taken greatest holde with these rankes of men.
     And first, that I prejudge not the Church of her ancient priuiledges, reason would shee should haue the first place for orders sake, in this catalogue.
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1 Deut.  ii.   2 Plat. in polit.; Cic. ad Q. frat.; Arist. i. Ret.; Plat.in Is.   3 Plato in polit. 

Puritanes, verie pestes in the Church and Commonweale, whom no deserts+ can oblige+, neither oathes or promises binde, breathing nothing but sedition and calumnies, aspiring without measure, railing without reason, and making their owne imaginations (without any warrant of the word) the square of their conscience.  I protest before the great God, and since I am here as vpon my Testament, it is no place for me to lie in, that ye shall neuer finde with any Hieland or Border-theeues greater ingratitude+, and moe lies and vile periuries, then with these phanaticke spirits:  And suffer not the rincipals of them to brooke your land, if ye like to sit at rest; except yee would keepe them for trying your patience, as Socrates did an euill wife./1
     And for preseruatiue against their poison, entertaine and aduance the godly, learned and modest men of the ministerie, whom-of (God be praised) there lacketh not a sufficient number:  and by their prouision to Bishoprickes and Benefices (annulling that vile acte of Annexation, if ye finde it not done to your hand) yee shall not onely banish their conceited paritie, whereof I haue spoken, and their other imaginarie grounds; which can neither stand with the order of the Church, nor the peace of a commonweale and well ruled Monarchie:  but ye shall also re-establish the olde institution of three Estates in Parliament, which can no otherwise be done:  But in this I hope (if God spare me dayes) to make you a faire entrie, alwayes where I leaue, follow ye my steps.
   And to end my aduice anent the Church estate, cherish no man more then a good Pastor, hate no man more then a proude tane; thinking it one of your fairest styles, to be called a louing nourish-father to the Church, seeing all the Churches within your dominions planted with good Pastors, the Schooles (the seminarie of the Church) maintained, the doctrine and discipline preserued in puritie, according to Gods word, a sufficient prouision for their sustentation, a comely order in their policie, pride punished, humilitie aduanced, and they so to reuerence their superiours, and their flockes them, as the flourishing of your Church in pietie, peace, and learning, may be one of the chiefe points of your earthly glory, being euer alike ware with both the extremities; as well as yee represse the vaine Puritane, so not to suffer proude Papall Bishops; but as some for their qualities will deserue to bee preferred before others, so chaine them with such bondes as may preserue that estate from creeping to corruption. The next estate now that by order commeth in purpose, according to their rankes in Parliament, is the Nobilitie, although second in ranke, yet ouer farre first in greatnesse and power, either to doe good or euill, as they are inclined.
     The naturall sickenesse that I haue perceiued this estate subiect to in my time, hath beene, a fectlesse arrogant conceit of their greatnes and power; drinking in with their very nourish-milke, that their honor stood in committing three points of iniquitie:  to thrall by oppression, the meaner sort that dwelleth neere them, to their seruice and following, although they holde nothing of them:  to maintaine
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1. Xantippe. 

their seruants and dependers in any wrong, although they be not answerable to the lawes (for any body will maintaine his man in a right cause) and for anie displeasure, at they apprehend to be done vnto them by their neighbour, to take vp a plaine feide against him; and (without respect to God, King, or commonweale) to bang it out brauely, hee and all his kinne, against him and all his:  yea they will thinke the King farre in their common, in-case they agree to grant an assurance to a short day, for keeping of the peace: where, by their naturall dewtie, they are oblished to obey the lawe, and keepe the peace all the daies of their life, vpon the perill of their verie craigges.
     For remeid to these euils in their estate, teach your Nobilitie to keepe your lawes as precisely as the meanest;/1 I feare not their orping or beeing discontented, as long as yee rule well; for their pretended reformation of Princes taketh neuer effect, but where euill gouernement precedeth.  Acquaint your selfe so with all the honest men of your Barrons and Gentlemen, and be in your giuing accesse so open+ and affable+ to euery ranke of honest+ persons, as may make them peart without scarring at you, to make their owne suites to you themselue's, and not to employ the great Lordes their intercessours; /2  for intercession to Saints is Papistrie:  so shall ye bring to a measure their monstrous backes.  And for their barbarous feides, put the lawes to due execution made by mee there-anent; beginning euer rathest at him that yee loue best, and is most oblished vnto you; to make him an example to the rest.{Falstaff+} For yee shall make all your reformations to beginne at your elbow, and so by degrees to flow to the extremities of the land.  And rest not, vntill yee roote out these barbarous feides; that their effects may bee as well smoared downe, as their barbarous name is vnknowen to anie other nation:  For if this Treatise were written either in French or Latine, I could not get them named vnto you but by circumlocution.  And for your easier abolishing of them, put sharpelie to execution my lawes made against Gunnes+ and traiterous Pistolets; thinking in your heart, tearming in your speech, and vsing by your punishments, all such as weare and vse them, as brigands and cut-throates.
     On the other part, eschew the other extremitie, in lightlying and contemning your Nobilitie.  Remember howe that errour brake the King my grand-fathers heart.  But consider that vertue followeth oftest noble_blood+:  the worthinesse of their antecessors craueth a reuerent regard to be had vnto them:/3 honour them therfore that are obedient to the law among them, as Peeres and Fathers+ of your land:  the more frequently that your Court can bee garnished with them; thinke it the more your honour;/4 acquainting and employing them in all your greatest affaires; sen it is, they must be your armes and executers of your lawes:  and so vse your selfe louinglie to the obedient, and rigorously to the stubborne, as may make the greatest of them to thinke, that the chiefest point of their honour, standeth in striuing with the meanest of the land in humilitie towards you, and obedi-
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 1 Arist. 5. POlit.  2.Zeno in Cyr.; Iso. in Eu.; Cic. ad Q. fra.  3 Plat. in I. Al. in Pol & 5.del 1. Arist. 2. Oecon  4 Zeno in Cyr.

ence to your Lawes: beating euer in their eares, that one of the principall points of seruice that ye craue of them, is, in their persons to practise, and by their power to procure due obedience to the Law; without the which, no seruice they can make, can be agreeable vnto you.
      But the greatest hinderance to the execution of our Lawes in this countrie, are these heritable Shirefdomes and Regalities, which being in the hands of the great men, do wracke the whole countrie: For which I know no present remedie, but by taking the sharper account of them in their Offices; vsing all punishment against the slouthfull, that the Law will permit:/1  and euer as they vaike, for any offences committed by them, dispone them neuer heritably againe:  preassing, with time, to draw it to the laudable custome of England:  which ye may the easilier doe, being King of both, as I hope in God ye shall.
    And as to the third and last estate, which is our Burghes (for the small Barrones are but an inferiour part of the Nobilitie and of their estate) they are composed of two sorts of men; Merchants+ and Craftes-men:  either of these sorts being subiect to their owne infirmities.
     The Merchants thinke the whole commonweale ordeined for making them vp; and accounting it their lawfull gaine and trade, to enrich themselues vpon the losse of all the rest of the people, they transport from vs things necessarie; bringing backe sometimes vnnecessary things, and at other times nothing at all.
They buy for vs the worst wares, and sell them at the dearest prices: and albeit the victuals fall or rise of their prices, according to the aboundance or skantnesse thereof; yet the prices of their wares euer rise, but neuer fall:  being as constant in that their euill custome, as if it were a setled Law for them.  They are also the speciall cause of the corruption of the coyne, transporting all our owne, and bringing in forraine, vpon what price they please to set on it:  For order putting to them, put the good Lawes in execution that are already made anent these abuses; but especially doe three things:  Establish honest, diligent, but few Searchers, for many hands make slight worke; and haue an honest and diligent Thesaurer to take count of them:  Permit and allure forraine Merchants to trade here :/2 so shall ye haue best and best cheape wares, not buying them at the third hand:
And set euery yeere downe a certaine price of all things; considering first, how it is in other countries:  and the price set reasonably downe, if the Merchants will not bring them home on the price, cry forrainers free to bring them.
    And because I haue made mention here of the coyne, make your money of fine Gold and Siluer; causing the people be payed with substance, and not abused with number:  so shall ye enrich the commonweale, and haue a great treasure laid vp in store, if ye fall in warres or in any straites:  For the making it baser, will breed your commoditie; but it is not to bee vsed, but at a great necessitie.
   And the Craftes-men thinke, we should be conteFnt with their worke, how bad and deare soeuer it be:/3 and if they in any thing be controlled, vp goeth the
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1. Ar. 2. p0l.   2. Pl. 2. de Rep. 8. & II. de leg.   3 Plat. II de leg. 

blew-blanket:   But for their part, take example by ENGLAND, how it hath flourished both in wealth and policie, since the strangers Craftes-men came in among them:  Therefore not onely permit, but allure strangers to come heere also;/1 taking as strait order for repressing the mutining of ours at them, as was done in ENGLAND, at their first in-bringing there.
    But vnto one fault is all the common people of this Kingdome subiect, as well burgh as land; which is, to iudge and speake rashly of their Prince, setting the Commonweale vpon foure props, as wee call it; euer wearying of the present estate, and desirous of nouelties./2  For remedie whereof (besides the execution of Lawes that are to be used against vnreuerent speakers) I know no better meane, then so to rule, as may iustly stop their mouthes from all such idle and vnreuerent speeches; and so to prop the weale of your people, with prouident care for their good gouernment, that iustly, Momus himselfe may haue no ground to grudge at:  and yet so to temper and mixe your seueritie with mildnes, {justice_mercy+} that as the vniust railers may be restrained with a reuerent awe; so the good and louing Subjects, may not onely liue in suretie and wealth, but be stirred vp and inuited by your benigne courtesies+, to open their mouthes in the iust praise of your so well moderated regiment./3   In respect whereof, and therewith also  the more to allure them  to a common amitie+ among themselues, certaine dayes in the yeere would be appointed, for delighting the people with publicke spectacles of all honest games, and exercise of armes:/4   as also for conueening of neighbours+, for entertaining friendship+ and heartlinesse, by honest feasting and merrinesse+:     For I cannot see what greater superstition can be in making playes and lawfull games in Maie, and good cheere+ at Christmas, then in eating fish in Lent, and vpon Fridayes, the Papists as well vsing the one as the other:  so that alwayes the Sabboths be kept holy, and no vnlawfull pastime be vsed:  And as this forme of contenting the peoples mindes, hath beene vsed in all well gouerned Republicks:  so will it make you to performe in your gouernment that olde good sentence,

Omne tulit punctum, qui miscuit vtile_dulci+./5

the principall parts of the countrey, ye shal be in for the time:/1 and because I hope ye shall be King of moe countries then this, once in the three yeeres to visite all your Kingdomes; not lipening to Vice-royes, but hearing your selfe their complaints; and hauing ordinarie Councels and iustice-seates in euerie Kingdome, of their owne countriemen:  and the principall matters euer to be decided by your selfe when ye come in those parts.
     Ye haue also to consider, that yee must not onely bee carefull to keepe your subiects, from receiuing anie wrong of others within; but also yee must be careful to keepe them from the wrong of any forraine Prince without:  sen the sword is giuen you by God not onely to reuenge vpon your owne subiects, the wrongs committed amongst themselues; but further, to reuenge and free them of forraine injuries done vnto them: And therefore warres vpon iust_quarrels+ are lawful:  but aboue all, let not the wrong cause be on your side./2
      Vse all other Princes, as your brethren, honestly and kindely:  Keepe precisely your promise+ vnto them, although to your hurt:  Striue with euerie one of them in courtesie and thankefulnesse:/3{benefits+} and as with all men, so especially with them, bee plaine+ and trewthfull; keeping euer that Christain rule, to doe as yee would be done to:  especially in counting rebellion against any other Prince, a crime against your owne selfe, because of the preparatiue.  Supplie not therefore, nor trust not other Princes rebels but pittie and succour all lawfull Princes in their troubles.  But if any of them will not abstaine, notwithstanding what-soeuer your good deserts, to wrong you or your subjects, craue redresse at leasure;/4 heare and doe all reason:  and if no offer that is lawfull or honourable, can make him to abstaine, nor repaire his wrong doing; then for last refuge, commit the iustnesse of your cause to God, {Hal+} giuing first honestly vp with him, and in a publicke and honourable forme./5
      But omitting now to teach you the forme of making warres, because that arte is largely treated of by many, and is better learned by practise then speculation; I will onely set downe to you heere a few precepts therein.  Let first the iustnesse {just_war+} of your cause be your greatest strength; and then omitte not to vse all lawfull meanes for backing of the same./6 Consult therefore with no Necromancier nor false Prophet, vpon the successe of your warres, remembring on king Saules /7 miserable end:  but keepe your land cleane of all South-sayers, according to the commaund in the Law of God,/8 dilated by Ieremie.  Neither commit your quarrell to bee tried by a Duell:  for beside that generally all Duell appeareth to bee vnlawful, committing the quarrell, as it were, to a lot; whereof there is no warrant in the Scripture, since the abrogating of the olde Lawe:  it is specially moste vn-
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1 Tacit. 7. an. Mart.  2 Xeno. 8. Cyr.; Arist. 5. pol.; Polib. 6; Dion. Hal. de Romul.  3 Isoc. in Plat. & Parag.  4 Arist. ad A.; Varr. ii. de V. P. R.; Cic. 2. Of.; Liu. lib. 4.   5 Liu. lib. i; Cic. eod.   6 Prop. 4. Eleg.; Lucan 7; Varro ii. de V. P. R.
7 1. Sam. 31.   8 Deut. 18. 

lawfull in the person of a King;/1 who being a publicke person hath no power therefore to dispose of himselfe, in respect, that to his preseruation or fall, the safetie or wracke of the whole common-weale is necessarily coupled, as the body is to the head.
     Before ye take on warre, play the wise Kings part described by Christ; foreseeing how ye may beare it out with all necessarie prouision:/2 especially remember, that money is Neruus belli.  Choose old experimented Captaines, and yong able souldiers.  Be extreamely strait and seuere in martiall Discipline, as well for keeping of order, which is as requisite, as hardinesse in the warres, and punishing of slouth, which at a time may put the whole armie in hazard; as likewise for repressing of mutinies, which in warres are wonderfull dangerous.  And looke to the Spaniard, whose great successe in all his warres, hath onely come through straitnesse of Discipline and order:  for such errours may be committed in the warres, as cannot be gotten mended againe./3
      Be in your owne person walkrife, diligent, and painefull; vsing the aduice+ of such as are skilfullest in the craft, as ye must also doe in all other.  Be homely with your souldiers as your companions, for winning their hearts; and extreamly liberall+, for then is no time of sparing.  Be cold and foreseeing in deuising, constant in your resolutions, and forward and quicke in your executions./4 Fortifie well your Campe, and assaile not rashly without an aduantage:  neither feare not lightly your enemie./5 Be curious in deuising stratagems, but alwayes honestly:  for of any thing they worke greatest effects in the warres, if secrecie be ioyned to inuention./6 And once or twise in your owne person hazard+ your selfe fairely; but, hauing acquired so the fame of courage+ and magnanimitie, make not a daily soudier of your selfe, exposing rashly your person to euery perill:  but conserue your selfe thereafter for the weale of your people, for whose sake yee must more care for your selfe, then for your owne./7
      And as I haue counselled you to be slow in taking on a warre, so aduise I you to be slow in peace-making./8 Before ye agree, looke that the ground of your warres be satisfied in your peace; and that ye see a good suretie for you and your people:  otherwaies a honourable and iust warre is more tollerable, then a dishonourable and dis-aduantageous peace./9
      But it is not enough to a good King, by the scepter of good Lawes well execute to gouerne, and by force of armes to protect his people; if he ioyne not therewith his vertuous life in his owne person, and in the person of his Court and company; by good example alluring his Subjects to the loue of vertue, and hatred of vice.  And therefore (my Sonne) sith all people are naturally inclined to follow
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1 Plutar.  in Sert. & Ant.   2 Luke 14.   3 Thuc. 2.  Sal.  in lug.; Cic.  pro l. Man.; Demost. olyn. 2; Liu. li. 30; Vegct I; Caes.   1 & 3. de bel. ciuili; Proh. in Thras.   4 Caes. 31. de bello ciu.; Liu. 1. 7.; Xen. 1 & 5; Cyr. & de discp. mi.; Xen. in Ages.   5 Pol. 1. 5.   6 Xen. 1. Cyr. Thuc. 5.   7 Isoc. ad Phil.; Pla. 9. de leg.; Liu. 1. 22. & 31; Tac. 2. his.; Plut. de fort.   8 Isocr. in Arch. 9 Polib. 3; Cic 1. Of. & 7. Phil.; Tac. 4. his. 

their Princes example (as I shewed you before) let it not be said, that ye command others to keepe the contrary course to that, which in your owne person ye practise, making so your wordes and deeds to fight together:/1 but by the contrary, let your owne life be a law-booke and a mirrour to your people; that therein they may read the practise of their owne Lawes; and therein they may see, by your image, what life they should leade.
     And this example in your owne life and person, I likewise diuide in two parts:  The first, in the gouernment of your Court and followers, in all godlinesse and vertue:  the next, in hauing your owne minde decked and enriched so with all vertuous qualities, that therewith yee may worthily rule your people:  For it is not ynough that ye haue and retaine (as prisoners) within your selfe neuer so many good qualities and vertues, except ye employ them, and set them on worke, for the weale of them that are committed to your charge:  Virtutis enim laus omnis in actione consistit./2 {deeds_words+}
     First then, as to the gouernment of your Court and followers, King Dauid sets downe the best precepts, that any wise and Christian King can practise in that point:  For yee ought to haue a great care for the ruling well of all your Subjects, so ought yee to haue a double care for the ruling well of your owne seruants;/3 since vnto them yee are both a Politicke and Oeconomicke gouernour.  And as euery one of the people will delite to follow the example of any of the Courteours, as well in euill as in good:/4 so what crime so horrible can there be committed and ouer-seene in a Courteour, that will not be an exemplare excuse for any other boldly to commit the like? And therfore in two points haue ye to take good heed anent your Court and houshold:  first, in choosing them wisely; next, in carefully ruling them whom ye haue chosen.
     It is an olde and trew saying, That a kindly Auer will neuer become a good horse:  for albeit good education and company be great helpes to Nature,/5 and education be therefore most iustly called altera natura, yet is it euill to get out of the flesh,/6 that is bred in the bone, as the olde prouerbe sayth.  Be very ware then in making choice of your seruants and companie: -

      Nam
      Turpius eiicitur, quam non admittitur hospes:/7

and many respects may lawfully let an admission, that will not be sufficient causes of depriuation.
     All your seruants and Court must be composed partly of minors such as young Lords, to be brought vp in your company, or Pages and such like; and partly of men of perfit aage, for seruing you in such roumes, as ought to be filled with men of wisedome and discretion. For the first sort, ye can doe no more, but choose them within aage, that are come of a good and vertuous kinde,/8 In fide
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1 Pl. in Pol. & 4. de leg.   2 Plat. in Theae. & Euth.; Arist. 1. Eth.; Cic. in Offic.   3 Psal. 101.   4 Cic. ad Q frat.
5 Plat. 5. de Leg.   6 Arisr. 2. oecon.  7 Ouid. 5. de Trist.  8 Arist. 1. & 5. polit. 

parentum, as Baptisme is vsed:  For though anima non venit ex traduce,/1 but is immediatly created by God, and infused from aboue; yet it is most certaine, that vertue or vice will oftentimes, with the heritage, be transferred from the parents to the posteritie, and runne on a blood (as the Prouerbe is) the sickenesse of the minde becomming as kindly to some races, as these sickenesses of the body, that infect in the seede:/2 Especially choose such minors as are come of a trew and honest race, and haue not had the house whereof they are descended, infected with falsehood./3
      And as for the other sort of your companie and seruants, that ought to be of perfit aage; first see that they be of a good fame and without blemish/4 otherwise, what can the people thinke, but that yee haue chosen a company vnto you, according to your owne humour, and so haue preferred these men, for the loue of their vices and crimes, that ye knew them to be guiltie of? For the people that see you not within, cannot iudge of you, but according to the outward appearance of your actions and companie, which onely is subiect to their sight:/5 And next, see that they be indued with such honest qualities, {PlainDealer+} as are meete for such offices, as ye ordaine them to serue in; that your iudgement may be knowen in imploying euery man according to his giftes:/6 And shortly, follow good king Dauids counsell in the choise of your seruants, by setting your eyes vpon the faithfull and vpright of the land to dwell with you./7
      But here I must not forget to remember, and according to my fatherly authoritie, to charge you to preferre specially to your seruice, so many as haue trewly serued me, and are able for it: the rest, honourably to reward them, preferring their posteritie before others, as kindliest:  so shall ye not onely be best serued, (for if the haters of your parents cannot loue you, as I shewed before, it followeth of necessitie their louers must loue you) but further, ye shall kyth your thankefull memorie of your father, and procure the blessing of these olde seruants, in not missing their olde master in you; which otherwise would be turned in a prayer for me, and a curse for you.  Vse them therefore when God shall call me, as the testimonies of your affection towards me; trusting and aduancing those farthest, whom I found faithfullest:  which ye must not discerne by their rewards at my hand (for rewards as they are called Bona fortunae, so are they subiect vnto fortune) but according to the trust I gaue them; hauing oft-times had better heart then hap to the rewarding of sundry:  And on the other part, as I wish you to kyth your constant loue towards them that I loued, so desire I you to kyth in the same measure, your constant hatred to them that I hated:  I meane, bring not home, nor restore not such, as ye finde standing banished or fore-faulted by me. The contrary would kyth in you ouer great a contempt of me, and lightnesse in
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1 Cic. ad Q. frat.   2 Witnesse the experience of the late house of Gowrie.  3 Plat. 6. de leg.; Arist. 2. oecon. & 1. pol.
4 Plat. 6. de leg.; Isocr. in pan.; Arist.   5. pol.   5 Dem. 2. ph.   6 Plat.   7. de Rep.; 3. et 12. de Leg.; Arist. 5. et 6. polit.   7 Psal. 101. {PlainDealer+} 

your owne nature:  for how can they be trew to the Sonne, that were false to the Father?
     But to returne to the purpose anent the choise of your seruants, yee shall by this wise forme of doing, eschew the inconuenients, that in my minoritie I fell in, anent the choise of my seruants:  For by them that had the command where I was brought vp, were my seruants put vnto mee; not choosing them that were meetest to serue me, but whom they thought meetest to serue their turne about me, as kythed well in many of them at the first rebellion raised against mee, which compelled mee to make a great alteration among my seruants.  And yet the example of that corruption made mee to be long troubled there-after with solliciters, recommending seruants vnto me, more for seruing in effect, their friends that put them in, then their master that admitted them.  Let my example then teach you to follow the rules here set downe, choosing your seruants for your owne vse, and not for the vse of others:/1 And since ye must bee communis parens to all your people, so choose your seruants indifferently out of all quarters; not respecting other mens appetites, but their owne qualilies:  For as ye must command all, so reason would, ye should be serued out of al, as ye please to make choice.
     But specially take good heed to the choice of your seruants, that ye preferre to the offices of the Crowne and estate: for in other offices yee haue onely to take heede to your owne weale;/2  but these concerne likewise the weale of your people; for the which yee must bee answerable to God.  Choose then for all these Offices, men of knowen wisedome, honestie and good conscience; well practised in the points of the craft, that yee ordaine them for, and free of all factions and partialities; but specially free of that filthie vice of Flatterie+, the pest of all Princes, and wracke of Republicks:/3 For since in the first part of this Treatise, I fore-warned you to be at warre with your owne inward flatterer OtxaVTt'a, how much more should ye be at war with outward flatterers, who are nothing so sib to you, as your selfe is; by the selling of such counterfeit wares, onely preassing to ground their greatnesse vpon your ruines?/4 And therefore bee carefull to preferre none, as yee will bee answerable to God but onely for their worthinesse:  But specially choose honest, diligent, meane, but responsall men, to bee your receiuers in money matters:  meane I say, that ye may when yee please, take a sharpe account of their intromission, without perill of their breeding any trouble to your estate:  for this ouersight hath beene the greatest cause of my mis-thriuing in money matters.  Especially, put neuer a forrainer, in any principall office of estate:  for that will neuer faile to stirre vp sedition and enuie in the countreymens hearts, both against you and him:  But (as I saide before) if God prouide you with moe countries then this; choose the borne-men of euery countrey, to bee your chief counsellers therein./5
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1 Arist. 2. Pol.    2 Plat. de repub.; Cic. ad Q. frat.; Isoc. in Panath. ad Nic. & de pace.    3 Thuc. 6; Plutar. in pol.
4 Plat. in Phedr. & Menex.; Arist.  5 pol.; Isoc. in Sym.; Tacit. 3. hist.; Curt. 8.   5 Arist. 5. pol.; Cic. ad Q. frat. 

     And for conclusion of my aduice anent the choice of your feruants, delight to be serued with men of the noblest blood that may bee had:  for besides that their seruice shall breed you great good-will and least enuie, contrarie to that of startvps ye shall oft finde vertue follow noble races, as I haue said before speaking of the Nobilitie./1
      Now, as to the other point, anent your gouerning of your seruants when yee haue chosen them; make your Court and companie to bee a patterne of godlinesse and all honest vertues, to all the rest of the people./2   Bee a daily watch-man ouer your seruants, that they obey your lawes precisely:/3 For how can your lawes bee kept in the countrey, if they be broken at your eare? Punishing the breach thereof in a Courteour, more seuerely, then in the person of any other of your subjects:  and aboue all, suffer none of them (by abusing their credite with you to oppresse or wrong any of your subiects.  Be homely or strange with them, as ye thinke their behauiour deserueth, and their nature may beare with./4 Thinke a quarrellous man a pest in your companie.  Bee carefull euer to preferre the gentilest natured and trustiest, to the inwardest Offices about you, especially in your chalmer./5 Suffer none about you to meddle in any mens particulars, but like the Turkes Ianisares, let them know no father but you, nor particular but yours./6 And if any will medde in their kinne or friends quarrels, giue them their leaue:  for since ye must be of no surname nor kinne, but equall to all honest men; it becommeth you not to bee followed with partiall or factious seruants.  Teach obedience to your seruants, and not to thinke themselues ouer-wise:/7 and, as when any of them deserueth it, ye must not spare to put them away, so, without a seene cause, change none of them.  Pay them, as all others your subiects, with praemium or poena as they deserue, which is the very ground-stone of good gouernement.  Employ euery man as ye thinke him qualified, but vse not one in all things, lest he waxe proude, and be enuied of his fellowes. Loue them best, that are plainnest+ with you, and disguise not the trewth for all their kinne:  suffer none to be euill tongued, nor backbiters of them they hate:  command a hartly and brotherly loue among all them that serue you./8 And shortly, maintaine peace in your Court, bannish enuie, cherish modestie, bannish deboshed insolence, foster humilitie, and represse pride:  setting downe such a comely and honourable order in all the points of your seruice; that when strangers shall visite your Court, they may with the Queene of Sheba, admire your wisedome in the glorie of your house,/9 and comely order among your seruants.
     But the principall blessing that yee can get of good companie, will stand in your marrying of a godly and vertuous wife: for shee must bee nearer vnto you,
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1 Plat. in i. Al. in pol. & 5. de legib.; Arist. 2. oecon.  2 Isocr. in Areop.    3 Idem in Panath.   4 Arist. 2. pol.; Tacit. 1. hist.
5 Val. lib. 2; Curt. 4.   6 Demost. 8. phil.; Sal. in Cat.; Liu. 22.   7 Tacit eod. & i. An.   8 Ar. 5. polit.; Tacit. in Ag.;
Dion li. 52; Xeno. in Ages.; Isoc. in Sym. et ad Ph.; Id.  de permutat.; Cic. ad Q. frat.   9 1. King. 10. 

then any other companie, being Flesh of your flesh, and bone of your bone,/1 as Adam saide of Heuah.  And because I know not but God may call me, before ye be readie for Mariage; I will shortly set downe to you heere my aduice therein.
     First of all consider, that Mariage is the greatest earthly felicitie or miserie, that can come to a man, according as it pleaseth God to blesse or curse the same.  Since then without the blessing of God, yee cannot looke for a happie successe in Mariage, yee must bee carefull both in your preparation for it, and in the choice and vsage of your wife, to procure the same.  By your preparation, I meane, that yee must keepe your bodie cleane and vnpolluted, till yee giue it to your wife, whom-to onely it belongeth.  For how can ye iustly craue to bee ioyned with a pure virgine, if your bodie be polluted? why should the one halfe bee cleane, and the other defiled? And although I know, fornication is thought but a light and veniall sinne, by the most part of the world, yet remember well what I said to a you in my first Booke anent conscience, and count euery sinne and breach of Gods law, not according as the vaine world esteemeth of it, but as God the Iudge and maker of the lawe accounteth of the same.  Heare God commanding by the mouth of Paul, to abstaine from fornication, declaring that the fornicator shall not inherite the Kingdome of heauen:/2 and by the mouth of Iohn, reckoning our fornication amongst other grieuous sinnes, that debarre the committers amongst dogs and swine, from entry in that spirituall and heauenly Ierusalem./3 And consider, if a man shall once take vpon him, to count that light, which God calleth heauie; and veniall that, which God calleth grieuous; beginning first to measure any one sinne by the rule of his lust and appetites, and not of his conscience; what shall let him to doe so with the next, that his affections shall stirre him to, the like reason seruing for all:  and so to goe forward till he place his whole corrupted affections in Gods roome? And then what shall come of him; but, as a man giuen ouer to his owne filthy affections, shall perish into them? And because wee are all of that nature, that sibbest examples touch vs neerest, consider the difference of successe that God granted in the Mariages of the King my grand-father, and me your owne father: the reward of his incontinencie, (proceeding from his euill education) being the suddaine death at one time of two pleasant yong Princes; and a daughter onely borne to succeed to him, whom hee had neuer the hap, so much as once to see or blesse before his death:  leauing a double curse behinde him to the land, both a Woman of sexe, and a new borne babe of aage to reigne ouer them.  And as for the blessing God hath bestowed on mee, in granting me both a greater continencie, and the fruits following there-upon, your selfe, and sib folkes to you, are (praise be to God) sufficient witnesses:  which, I hope the same God of his infinite mercie, shall continue and increase, without repentance to me and my posteritie.  Be not ashamed then, to keepe cleane your body, which is the Temple of the holy Spirit,/4 notwithstanding all vaine allurements to
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1 Gen. 2. 23.   2 1. Cor. 6. 10.    3 Reuel. 22. 15.    4 1. Cor. 6. 19. 

the contrary, discerning trewly and wisely of euery vertue and vice, according to the trew qualities thereof, and not according to the vaine conceits of men.
     As for your choise in Mariage, respect chiefly the three causes, wherefore Mariage was first ordained by God; and then ioyne three accessories, so farre as they may be obtained, not derogating to the principalles.
     The three causes it was ordained for, are, for staying of lust, for procreation of children, and that man should by his Wife, get a helper like himselfe. Deferre not then to Marie till your aage:  for it is ordained for quenching the lust of your youth:/1 Especially a King must tymouslie Marie for the weale of his people./2 Neither Marie yee, for any accessory cause or worldly respects, a woman vnable, either through aage, nature, or accident, for procreation of children:  for in a King that were a double fault, as well against his owne weale, as against the weale of his people.  Neither also Marie one of knowne euill conditions, or vicious education:  for the woman is ordained to be a helper, and not a hinderer to man.
     The three accessories, which as I haue said, ought also to be respected:, without derogating to the principall causes, are beautie, riches, and friendship+ by alliance, which are all blessings of God.  For beautie increaseth your loue to your Wife, contenting you, the better with her, without caring for others:  and riches and great alliance, doe both make her the abler to be a helper vnto you./3 But if ouer great respect being had to these accessories, the principall causes bee ouerseene (which is ouer oft practised in the world) as of themselues they are a blessing being well vsed; so the abuse of them will turne them in a curse. For what can all these worldly respects auaile when a man shall finde himselfe coupled with a diuel, to be one flesh with him, and the halfe marrow in his bed? Then (though too late) shall he finde that beautie without bountie, wealth without wisdome, and great friendship without grace and honestie; are but faire shewes, and the deceitfull masques of infinite miseries.
     But haue ye respect, my Sonne, to these three speciall causes in your Mariage, which flow from the first institution thereof, & coetera omnia adjicientur vobis./4 And therefore I would rathest haue you to Marie one that were fully of your owne Religion; her ranke and other qualities being agreeable to your estate.  For although that to my great regrate, the number of any Princes of power and account, professing our Religion, bee but very small; and that therefore this aduice seemes to be the more strait and difficile:  yet ye haue deeply to weigh, and consider vpon these doubts, how ye and your wife can bee of one flesh, and keepe vnitie betwixt you, being members of two opposite Churches:  disagreement in Religion bringeth euer with it, disagreement in maners; and the dissention betwixt your Preachers and hers, wil breed and foster a dissention among your subiects, taking their example from your family; besides the perill of the euill education of your children.  Neither pride you that ye wil be able to frame and
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1 Arist. 7.  pol.   2 Id. eod.    3 AEg. Ro. 2. de reg. pr.    4 Matth. 13. 

make her as ye please:  that deceiued Solomon the wisest King that euer was; the grace of Perseuerance, not being a flower that groweth in our garden.
     Remember also that Mariage is one of the greatest actions that a man doeth in all his time, especially in taking of his first Wife:  and if hee Marie first basely beneath his ranke, he will euer be the lesse accounted of thereafter.  And lastly, remember to choose your Wife as I aduised you to choose your seruants:  that she be of a whole and cleane race, not subiect to the hereditary sicknesses, either of the soule or the body:  For if a man wil be careful to breed horses and dogs of good kinds, how much more careful should he be, for the breed of his owne loines?/1 So shal ye in your Mariage haue respect to your conscience, honour, and naturall weale in your successours.
     When yee are Maried, keepe inuiolably your promise made to God in your Mariage; which standeth all in doing of one thing, and abstayning from another:  to treat her in all things as your wife, and the halfe of your selfe; an