mission, no, not in matters of his own greatest particulars, but the virtue and word of his sovereign.

For such is the multiplicity of actions, and variable motions and intents of foreign princes, and their daily practices, and in so many parts and places, as secretaries can never have any commission, so long and universal as to secure them.

So as a secretary must either conceive the very thought of a king, which is only proper to God, or a king must exercise the painful office of a secretary, which is contrary to majesty, and liberty; or else a prince must make choice of such a servant of such a prince, as the prince's assurance must be his confidence in the secretary, and the secretary's life his trust in the prince,

To deal now with the prince, tanquam infirmum futurum, cannot be a rule for a secretary; for all that he hath to trust to is quite the contrary, which is, that his prince will be semper idem.

All strange princes hate secretaries, all aspirers, and all conspirers, because they either kill those monsters in their cradles, or else trace them out, where no man can discern the print of their footing.

Furthermore, this is manifest, that all men of war do malign them, except they will be at their desires.

Their fellow-counsellors envy them, because they have most easy and free access to princes; and, wheresoever a prince hath cause to delay or deny to search or punish, none so soon bear so much burthen. Kings are advised to observe these things in a secretary :

First, That he be created by himself, and of his own raising.
Secondly, That he match not in a factious family.

And, lastly, That he hath reasonable capacity, and convenient ability.

On the other side, the place of secretary is dreadful, if he serve not a constant prince; for he that liveth by trust, ought to serve truly; so he that lives at mercy, ought to be careful in the choice of his mas ter, that he be just et de bona natura.

If princes be not confident on those, whom they have made choice of, they shall ill trust the work of a strange hand; and, if the rule hath failed in some of those that have sinned in ingratitude to those princes, it is in those of the highest order, Ero similis altissimo.

But, for those of private quality, who have no other consistence, nor can ever look for equal blessedness, there the jealously of a prince hath never beheld suspect, but mere comtempt.

As long as any matter, of what weight soever, is handled only between the Prince and the Secretary, those counsels are compared to the mu tual affections of two lovers, undiscovered to their friends.

When it cometh to be disputed in council, it is like the conference of parents, and solemnization of marriage; the first matter, the second order; and, indeed, the one the act, the other the publication.

If there be then a secretary, whose state can witness that he covet, eth not for profit; and if his careful life and death shall record it, that love is his object; if he deal less with other men's suits, whereby secre◄

taries gain, than ever any did; if he prefer his majesty, and despise his

own.

If such an one should find that his hope could not warrant him, no, not against the slanders of those wicked ones, whom he must use only, then, surely, that secretary must resolve, that the first day of his entry is the first day of his misery; for, if he be not worthy of trust, he is less worthy of life; and a suspicion of a secretary is both a tryal and condemnation, and a judgment.

SIR,

Mr. Secretary's answer to the Earl of Bedford.

I AM sorry, that I find in myself, that I am neither able to satisfy your lordship's request, nor my own desires; and yet yourself, perchance, will better accept my doings, than I shall, myself, allow them. Your lordship would have me, by your letters, give you advice, for your affairs and service there. It cometh of your too much good opinion of me, that your lordship thinks me able thereunto, which, surely, I am not: And, though my desire be to do this, as you would; yet cannot I satisfy myself, as I would; and, if I should spend any words to declare my own inability, your lordship would not like them; and, to enterprise to do that which I know not, I am not therein like myself: Yet, notwithstanding, I had rather please your lordship with my folly, than altogether myself with silence. If I write foolishly, or unseasonably, the lack is mine; but the occasion of my fault is your lordship's. I heard so good report of your doing, the best is, I can give you, to go forward, and countenance your own example; and the next advice thereunto is, that, when you see one day coming, to amend the day past; my meaning is, to have you, in all your actions, do, as all other natural things do, and most plainly. Things growing, which daily, from time to time, do increase; whose example, if a man would follow, he should, as his body groweth in age, so see his wit with knowledge, his conditions with virtues, should amend; and, as we do live, we grow towards death, by moments of time; so should we grow towards heaven, by multiplying of virtues, and good gifts. You see, I am at the first step in divinity; and so might I seem, to many others of your estate, to be of small discretion, to fall in preaching to him, that must be occupied in musters, with looking to fortifications, and suchlike worldly affairs. Bnt, my Lord, I know to whom I write; to him, who considereth between things worldly, and heavenly; to him, that knoweth the fear of God is the beginning of wisdom; and, therewith, I end.

Now, to your external care; where, certainly, God is served, and pleased with them, that accomplish the same to their powers; and, if wisdom lack, they may ask it of him, who hath the treasure of wisdom and goodness. Your lordship hath there a great charge of government; I know, you think yourself unmeet thereunto, especially, in knowledge; and, surely, to know that amendeth your ability; for more hurt comes of men's securities, and presumption of wisdom, than in mistrust. It is

a good thing for you to bethink yourself of some nobleman, whom you have either read or heard, whose doings have been worthy of commendations, in such service as this.

And to make a pattern, and example to yourself, daily in your doings, practising the imitation of him throughout all your life; and, in this point, may you choose many noble properties, of your own natural, good father, to follow; whereunto, nature shall bend, and make you soonest inclinable. If you have heard of any nobleman famous in justice; not being led by affection on the one side, or on the other; not being strict, in severeness of law; it were good to follow him. If, also, you have heard the same to be merciful, to have had compassion on others in adversity, and willing to end all causes with quietness and charity; the example will be good. You may also propound to yourself the example, to follow such a one, as hath liberality in expences, without prodigality; remembering, that the property of virtue is, to continue in well-doing; and, therefore, to hold the mean is hard. As certainly, in these, or other like virtues, you shall see the fault on both sides so nigh standing to the virtues, that, unless you keep yourself in your doings very upright, it is easy to err on the one side or the other: As for example; in your expences, if you keep not a measure in your giving, you shall fail on the one side, and shall lack to give, when most gladly you would give: On the other side, if you forbear to give, where you may, and when you ought, then do you, as the scripture saith, 'heap up stones for your grave. The like is in the virtue of justice; wherein, it shall suffice to remember of one Byas, that, when he had given judgment on one, wept himself; and, being asked of the cause, he said, in weeping I satisfied nature, in my sentence, the law; his pity was natural, and hindered not justice; his justice was lawful, and not unnatural.. Thus I might spend your lordship's time, in reading a long and weary letter, if I would continue in that moral advertisement; I will, therefore, draw more to particulars of your charge; and, as I guess thereby, more aptly to satisfy your lordship's request. The foundation of your services there is your conimission, and under seal of discharge; the force thereof is the end of your charge: Wherefore, you shall do well, by frequent reading and consideration thereof, to understand it well, and keep it in memory; for which purpose, it shall be expedient to have some conference with some learned man in the law, for the behalf of the law: and of some other discreet men, for the execution of the same. In like case this know, as you see time convenient, so may you perform the commandments.

But, methinks, you will say, I took upon me the easiest parts of advertisement, that is, to do discreetly; but I shew you not how, but remit you to others; and then will you think, that I do, as one that may bid a sick man be whole, be quit, shake off your sickness, but, how to do, he teacheth not.

Forsooth, my lord, my excuse is two ways: first, I know not your commission, and that you know is true; next, if I did know it, yet I have no such knowledge (especially in law) to inform withal more particularly, than I do, but these, I think, content you not, for you will (acccording to your old mirth) call this a reason that cometh from

you

Colliweston; and, therefore, to keep you occupied with scribbling, I will follow on with a hotch-potch of sentences.

In commission, I think, many things be committed to your dis-i your cretion, which maketh the burthen greater, than if you had been expresly commanded what to do. Therefore, must you needs consider, what is meant by discretion; which, as we term it in our language, seemeth to be a knowledge to discern and judge one thing from another. And this part, truly, is properly pertaining to wisdom; for, before a man can discern, he must know it; and, he, that will perform this part, must measure and judge of these things; and therefore, before you shall conclude of any thing of weight, you must discern often thereupon; and, before you can do that, you must know the thing that is discerned; and then, for the election of these, it is very profitable, to imagine a pair of balances, and, in the one, to lay reasons on the one side, and, in the other, to lay the contrary, and then judge which is the heaviest; I mean, which balance hath the best reasons,' not the most.

And, touching your own person, see things, pertaining thereto, be meet for the place which you keep; neither too negligent, neither too curious; to the one of these peradventure you are more subject, than: to the other, and, therefore, you must regard yourself the more.

Your household must be governed, as it may be an example of virtue to others, and an ornament to your office; let your officers have good ancient rules for order, and see they be not neglected; you must yourself so, with the same, as your servants may know you acquainted with their doings; and yet not seem to strangers, to meddle therewith. If you have cause to blame your officer, and have a mind to keep him, do it secretly, that he may know his fault, but not be known to the servant underneath him; in any wise cause not idleness to remain among your people; let not your servants exceed in apparel their degree, for the charge at length will be to your purse or estimation; let them understand, that you love them best who live best in order: them next, who live nearest order; and them nothing at all, who live far from order; let them, which do well in your house, feel both your love and reward.

At your table, let no matter of princes affairs, or princes regiments, be disputed; nor of religion; for meat and drink requireth meaner talk; to keep men occupied of the common talk of the country, or other honest merry talks. Lastly, note, let Job serve in his degree, your lordship can well enough, with a few questions, set men occupied in talk.

For your fare (your lordship must give me leave to be bold) I can very well like, that, in respect of your degree, your service be both in order, and service honourable; and in substance plenteous, and in art curious; but, considering the proness of this age to excess, I. can best allow the first without the last: And in any wise whatsoever you shall like do in other places, let not your orders, belonging to your estate. (especially in common assemblies) at your table be neglected; and, if your table be also plenteous, it is also serviceable for the poor; but the last, to have many devices of counterfeit meats, and also spiced,

maketh waste in the household, gaineth little, giveth ill example to be followed, and is not wholesome to your guests, and, in the end, serveth small to hospitality.

Now for the usage of men there in those parts, as you find them at your coming, so as little as you may seek to alter their estate, (unless you see some cause) let it not appear, you use any man, with singular affection, above the rest, and yet you may use (indeed) as you see cause, men either for wisdom, or credit, with respect of others envies, not them whom you shall make choice of.

A

In your consultations give every man leave to speak, and bear with their lacks, so that you make choice of the best; do what you can, to make every one live according to his own estate; the gentlemen to live of their own without reproach, and, if you see any young gentlemen towards wasting, confer with his friends, for the stay thereof; especially, if his be of any continuance; likewise see, that poor men have their right, not for importunity of clamour, but for pity and truth.

Touching the lawyers of the country, esteem them of learning, see they lack not too much honesty, but in no wise seem to favour these demy-lawyers, except you see perfection of honesty, for in all countries they have least skill, and do most harm.

Do what you can, to make the gentlemen accord amongst themselves; and to extinguish old factions, either by some device of marrying, or by redemption of titles of lands, or such like incumbrances, which commonly be the seeds of discord. For termination of poor men's suits, remit them (as much as you may) to indifferent arbitrators to end; do not intermeddle therewith yourself, for so shall your labour be bottomless.

Whilst you be in that country (if you take any servants) let them be gentlemen's sons, and, if you may, their heirs, that, by their education with you, they may know you and

yours.

Set up artillery, and neglect not the game of wrestling; let there be frequent games, as, shooting, running on horse and foot, and wrestling; in my country, have been used all ways for such purposes; and in this behalf I mean, not to have you induce new devices in that country, if they have others of their own. But some might ask me this, is this the true use of holy-days forsooth? Touching that part of the day, where the civil magistrate hath power, I think it not much amiss; but, for the time the ecclesiastical minister doth appoint to pray, and teach a sermón, I think it not meet to be put to this use. But therein I will not much dispute, for it belongeth to divinity, whereunto your commission extendeth not; for hereof the bishops and others have their charge.

Surely, my lord, it would be time now to leave my scribbling, lest I should be like the singers, who are dainty to begin, and know not when to leave; I think your lordship shall be weary of reading, wherefore I will leave with a few lines, like to my beginning.

Your doings here have deserved praise, see you continue your distance; so far of your acception here I mean, as I know. You were wont, and have professed unto me, that is, to serve uprightly and truly, and to do therein as you can, and then may you be bold of praise; and,