In external things losses poverty with infinite more I shall not name spiritual afflictions because seldom incident to this age Now for these and the like let him be instructed how to render himself as little as is possible obnoxious to them by not setting his mind upon what is not in his power by good considerations proper to every sort such as are furnished in many Books particularly in Petrarch But especially let him be practised and inured to suffer and bear so many as his age well permits with courage and patience However he may arrive to the discretion not to be disturb'd for trifles for the loss of a Horse a Dog or a Picture or somewhat of smaller value And if he can bear a small burthen in youth doubt not but he will be able to carry greater still as he grows in age 3. ENDEAVOUR to sow in him the seeds of true honor to be afraid of shame for misbehaviours and to value the good opinion of virtuous and worthy persons The desire of honor is of so great force in all our actions that the false and conterfeit of it is the great incentive and encouragment to all wickednes that those men who neglect and despise Religion yet pretend altogether for honor that the horridest and most dangerous designs never want persons to act them if they can be perswaded to be honorable that the pretended diminution of it is thought not sufficiently revenged with the loss of life that for it so many Battels are fought so many friendships broken so many Laws even of Religion despised and Conscience and Justice trampled on But these are from a misapprehension and mistaking that to be honorable which indeed is not so But I would my Educated should esteem reputation only from wise and virtuous persons which is the attestation of them that know best to his actions and a public recommendation to emploiment By this means he shall list himself under that ensign and be ranged with that party whereof our Lord himself is the Captain and he will take pleasure in virtue and piety when he sees his actions and waies conformed to the sentiment of the World of all gallant persons both past and present Nor shall he need to hunt after applause and fame that will follow him fast enough with those that are either indifferently or well inclined But he must expect obloquy from the contrary party and many evil words and much raillery will be spent upon him in vain if he have the courage to despise them Being a Gentleman then let him consider that he is above the tongues of evil men That he is engaged to nobler and sublimer designs and actions then other persons he must steer by higher Stars and aim at somewhat more Heroical Other men labour for a fortune and are a long time before they can arrive at that height to which he is born and wherein the virtues of his fore fathers have placed him he is already because of his wealth secured from necessity and want of what may be convenient or useful for his studies from necessity too often the mother of low and abject thoughts with which a poor man first combats before he can conquer any advantage of emploiment Besides by his Family he is already placed upon the Theater where all his actions shall be observed and praised even more then they deserve all mens eyes are upon him expecting somewhat extraordinary from him and so he needs not some eminent action to introduce him into the good opinion of the World Let him therefore aim at somewhat above not only ordinary persons but his own condition also least he fall equal to those below him for he cannot in practise reach the height his imagination designs Let him say continually with himself for what came I into the World Why hath God gived me such riches such parents such respect amongst men but to do more good Surely I have received five talents a greater increase and return is expected from me Magnam fortunam magnus animus decet 4. THIS greatnes of spirit consists principally in these virtues omitting most of those which Erasmus in his Enchiridion Militis Christiani recommends very effectually but are common to all Christians as well as to a Cavalier I will only recite such as are more noble heroical and honorable and leave the pressing of them to the industry of the Educator HIS Title of Gentleman suggests to him the virtue of humility courtesy and affability easy of access and passing by neglects and offences especially from inferiors Pardoning also injuries as being superior to them and not provocable to injure another Generosum apud animum cito moritur iracundia He despiseth no man for his fortune or misery and is not afraid to own those who are unjustly oppressed for such ordinarily are men of parts and if of virtue and integrity they commonly rise again He is not proud no not when commended nor doth any thing render him insolent or haughty above other persons Nor doth he strive to make himself known to be a Gentleman by huffing swelling strutting or domineering over inferiors nor by disobedience and restines towards Superiors much less by hectoring and quarelling So neither by his clothes and peruque nor stands he upon his family name wealth honor of his kindred or Ancestors but strives to equal himself with those that began their reputation in civility industry gentlenes and discretion By obedience to Laws submission to Governors not content to do barely what is enjoined or to make Law the adequate rule of his actions he forbears more then the law forbids and doth more then it commands he storns to take advantage of his quality to exemt him from such duties exercises and rules as meaner persons are obliged unto HE doth nothing for fear of punishment nor leaves he a good action because of the danger obloquy or the like Courage is the proper virtue of great spirits Wherefore he defieth all little crafts and subtilties in negotiations and thinks to master his designs by reason and magnanimity rather then finesse and devices He is also as much as is possible equal and alike in his conversation calme peaceable and the same in private as in public He bears also adversity cheerfully when deservedly chid or corrected is patient is open and free not dissembling or hiding himself behind little nets or fig-leaves Invalidum omne naturâ querulum est He scorns to tell a lie Tasso said that other vices were like clip'd or light but lying like counterfeit and false mony which an honest man ought not to pay tho himself received it Nor is he afraid to confess his faults because he committeth them unwillingly nor ashamed to discover his ignorance for he hath a desire to learn HE is also laborious abstinent and willingly undertakes difficult and painful emploiments he had rather be in a Camp then in a Bed-chamber and is afraid of nothing more the the dead Sea of sloth and
pleasure Difficulties he knows bake and concoct the mind lazines effeminates and loosneth it HE is ready to do good to all give rather then receive is bountiful values not great favours done by himself so much as small ones received Is not ungrateful to others but himself desires no recompense and is content tho unworthily used Bona facere mala pati regium est He thinks it much below him to hate any one IN sum he is bold without rashnes affable without flattery prudent without cunning secret without dissimulation devout without hypocrisy He is constant not opiniatre liberal not prodigal gentle not soft open not foolish frugal not covetous He fears nothing he despiseth nothing he admires nothing 5. TO beget in him these and all other virtues set before him good examples if of his own family ancestors and kindred 't is the better as also are those of his own Countrey condition time age acquaintance and present rather then ancient and absent No Prince except of a very base alloy as Nero and Commodus if he hear of a good Musician or Comedian desire to be like him but if he knows of the noble Acts of his equal he wisheth his own were such Acquaint him also with the stories of good and virtuous rather then great-fam'd men for this many times fills his head with vain and fruitles imaginations And here I cannot but recommend to all persons the reading of lives of modern rather then ancient persons which are not the worse if drawn truly because somewhat hansomer then the Original As Monsieur Peiresk and Monsieur de Renty Alessandro Luzzaga c Coglione Giacome Medices Marquis of Pescara Pibrac Giac. Foscarini c. Sir Tho. More proposed to himself Jo. Picus Mirandula whose life and some of his Works he translated into English Carolus Calvus caused a Manual to be made for his instruction in his daily duty out of the lives of famous persons and that excellent book of M. Aurelius seems to be no other then such Memorials as he collected for the governing himself and Empire Examples also of evil men if discreetly represented are as useful if not more then others for wise men learn more by fools then fools by wise men The thorns also which are dug out of his own ground by admonition or correction must serve to make a fence for the future and he must be manured with the weeds pluck'd up in his own Garden All the faults both of himself and other men being useful to preserve him from the like 6. LET him also know the great advantage of Innocency above Repentance He that keeps himself from great sins is as one that hath a prosperous voiage he that repents as he that saves himself upon a plank Consider what the good Father said to the frugal Son All that I have is thine And what S. John of those who continue Virgins i. e. Innocent that they have a new and peculiar song that they as immediate attendants follow the Lamb whither soever he goeth And that they are the first fruits most holy unto God and our Lord. How happy is he that never goes out of his way With a reasonable constant pace he must needs advance much further then other persons Especially fortify him against the three great ruins of youth Luxury debauchery and Gaming and all other faults which tho in themselves lesser yet his peculiar inclination may render them as dangerous as the other But if his garment cannot be kept alwaies clean yet have a care it may be with all possible speed washed and let all endeavour be used to preserve him from habitual and customary sins for rather then permit these you ought to render him up to his Parents who perhaps may find a cure you know not Dionysius 't is better to use a forreign example for that which is too common amongst us having in his youth indulged himself the liberty of debauchery and finding too late the inconvenience and endeavouring to oblige himself to the strict rules of temperance was answerd tho perhaps untruly that he could not safely do it if he relinquished his drinking he would fall into a consumtion so in his own defence he was forced to continue in his sottishnes So true is that of our Lord He that committeth sin is the servant of sin and especially in this sin of Drunkennes whilst that extraneous supernatural fire quenching the true native genuine heat of the body requireth still to be nourished by its equal or stronger 7. THE great spring and origine of lust is Idlenes and if drinking increase the fire lust takes away the fewel both shorten the life Ply him therefore with continual labour and study that the Temter may find no bait to cover his poison This is the remedy against that fire which consumeth so many noble Persons Families and Nations an enemy not to be contended withal but avoided After you have detained from him all Romances lascivious Books Pictures and discourses and yet prevail not bodily labour interchanged with study must be prescribed and if this remedy not change places and suggest new objects continually A worthy Prince of late times being by a servant of his temted to this sin shewing him all things prepared for the purpose the Prince opened the door of the room and commanded the officious Ruffian to give him place and secrecy which he had no sooner done but the Prince shut the door upon him and forbad him ever to come again into his presence And truly this Temtation is the exact and almost adequate trial of a brave and heroical spirit He that is not carried away with every beauty nor too much with any one that is deaf to pleasure those enticements which so few can avoid hath a noble Soul and well grounded virtue But if neither sense of honor which this sin wounds more then any other shame alwaies accompanying those unlawful as blushing doth the lawful actions nor sense of the grievousnes of the sin nor the expensivenes nor spoiling his parts nor danger to his person nor the fear of diseases and shortnes of life nor conscience of his duty and virtue nor emploiment nor any other remedy will serve 't is best to marry him This sort of Love said Tasso is a vice wherein the same coin is not current between buyer and seller the one pays honor conscience virtue as well as money the other but love at the very best But betwixt man and wife there is money for money love for love and all other things equal But I look not upon Marriage as a remedy only for fornication except in such young men who before the time are impetuously carried on to those desires it is much more honorable but seldom falls under the Educators cognisance and if it do he is rather to advise who is unfit then who is fit for a wife 8. THE inconveniencies of gaming are 1. acquaintance with low base unworthy company 2. Learning also from them
then practise alone A Reader is more universal better for many things more accurate and observant in his practise A Practisers knowledge is in a shorter compass in ordinary cases and is longer before it come to perfection Reading is other mens experience which by meditation and practise becomes our own but it makes us somewhat too exact and to expect all things should fall out according to our Imaginations whereas the World in fancy is much different from that in reality not clothed with those particularities and circumstances which are either parts of or inseparable from it Though reading however be good yet 't is best with those who have already had an Instructer who can apply his precepts and advices to all accidents supply defects answer all doubts retrench excesses inculcate what is neglected call to mind what is forgotten and set his charge in the straightest and nearest way 5. YET both Capacity and Instruction are effectles without practise and exercise which consists according to the nature of the thing to be learned in Meditation thinking or contriving observing others practises and actually trying and working Precepts serve very well for a guide but advance not the guided except himself follow them they facilitate the beginning and progress but the person himself must set to his own endeavour if ever he intends to attain perfection Never have I seen parts how great soever without industry and study to produce any good much evil indeed I have known proceed from thence Such persons may prove sometimes plausible discoursers and of an agreable conversation in ordinary companies for a time till their Stock be spent but it is industry and exercise that renders a man knowing and solid that makes him not fear to be asked a question in what he professeth And if industry be necessary to great much more to mean parts which it bettereth and advanceth to perfection and honour And since to have great natural parts is not in our power but we must be contented with those which God hath given us we must set our rest upon our labour and industry for correcting our bad bettering our indifferent and perfecting our good inclinations And of this the use and profit we make of our talents must we give a severe account Nothing changeth Nature but another Nature Custome not force not reward not passion Our thoughts are according to our inclinations our discours and speeches according to what we have learned but our Actions according to what we have bin accustomed How often do we see men promise vow engage yea and resolve to change v. g. an ill habit and yet continue to do as they did before How many see we daily who began well and as long as they took pains profited exceedingly but when trusting to the goodness of their parts and that small stock of knowledge laid in before not improving it further but giving themselves liberty of mirth and pleasure have not only not profited but bankerupted also and lost their principal Besides industry and exercise of themselves render us thinking vigilant attentive provident for all cases and accidents lay up a treasury against all events prevent surprizes and make us familiar and ready to all that may happen But by idleness and pleasures the spirit is relaxed the understanding unbended the fancy over-grown with rust and rubbish and the memory perished 6. THESE two last Instruction and Practise are comprehended in Education There is but one way and manner of learning be the subject what ever it will In manual Arts the Master first sheweth his Apprentice what he is to do next works it himself in his presence and gives him rules and then sets him to work The same is the way of breeding a Gentleman or a Scholar The Educator prescribeth his end gives him rules and precepts presents him examples and patterns and then sets him to act according to what was before taught him And if the Educated apply himself seriously to meditate contrive observe his copy and be content to be admonished and corrected when faulty he will no doubt arrive to the intended perfection which is to perform his duty with ease readiness and delight i. e. to advance his Art into another Nature For in this Art equals Nature that is as she works without deliberation and is indisposed to the contrary as a good Musicians hand consulteth not what string to touch but runs to it as readily as Nature doth to the proper muscle when she would move a finger Only in this they differ that Nature God hath given us Art is of our own acquisition Nature is perfect at the first moment Art is not obtained without study and industry And the earlier we begin the better it is For should we suffer young-men as they say of Hercules to chuse virtue or vice labour or pleasure when they come to years of Discretion and in the interim let them spend their youth in the vanities and follies that age suggests to them is not this that wherein the Devil tempted our first Parents presenting them the excellency of the knowledge of good and evil whereas it had bin much better to have known good only and left evil to have been understood by the examples of such as would not consider But into what hazzards are these uninstructed persons cast should it please God to cut them of in their youth Is it not as if they said let them habituate themselves in vanity idlenes and folly that they may afterwards judg better of virtue i. e. of that whereof they have no experience How can they chuse good since they know not what it is and every one must follow and embrace what he knows Shall we let them first vent their malice but by practise it increaseth let them defer their choice till they may make it with Discretion but without teaching they will never come to Discretion For every habit especially when according to a natural inclination as these are by reason of the remainder of that evil left in us for our exercise hurries them violently and at length irresistably also At best suppose a child should escape accidentally i. e. by the care of parents or his own naturally good disposition this rock yet those who start late are so far behind that when they should be ready for employment they are learning the principles of it and are surpriz'd and at a gaze where to begin The great inclination of Youth is to pleasures and that either to idlenes and sleep whence proceed inconsideration carelesnes hatred of labour and thinking or else to eating drinking or the other lusts of the flesh And all these indulged and accustomed grow stronger and at last inextirpable For they end in habitual sin darknes of understanding and extinguishing the light both of Gods spirit and reason Virtutem saith Pasc. vit Pibr nisi in primaeva germina dum tenera sint mollia instilletur frustra in adultis requiras The reason why we see so many
bodily sicknesses the patient is the first who desireth the cure but the distempers of the mind are to be discovered and perswaded to the Patient by reason and good admonition Neither must the Father destine his Child to such an employment as himself thinks fittest to serve his other occasions Though most mens parts are capable of many employments yet are many less disposed to one then another and so much as it is not worth the time and labour many times as is said before to endeavour the change of such inclinations Consider therefore both his disposition and the nature of the calling i. e. what faculties it chiefly employs and whether those faculties be most eminent in the subject and so fit them together and you shall not need to fear their corresponding to your care However if after all your endeavours they prove not to your desire as many times it happens murmur not against God who permits them to miscarry either that men may take notice that all wel-doing is from his grace not our wisedome or that your faith and patience may be tried and your self purged from all human and secular affections and interests or that some faults in your self may be punished in them CHAP. III. Of the Educator 1. THE Fathers greatest diligence is seen in chusing a good Governor or Director of his Son A good Educator therefore whether one be to be chosen or any one desires to render himself such being instead of a Father to his charge ought to be First religious virtuous and grave both himself and family that he may give good example and not need to fear that his Scholar resemble him He must therefore be sure to live with greater severity then he exacts of his charge Then also may he hope by his prayers to obtain a blessing upon his endeavours and performing his duty as in the sight of God to give up his accounts cheerfully and receive his reward from him 2. PRUDENT and discreet as in all other things so especially in observing the Childs disposition and to know what it will produce For many times the medicine is to be applied to the disease not to the symptome Not too severe nor too indulgent not too austere least he affright nor too familiar least he become contemptible to his charge For young men understand not much the reason of his demeanor He must praise without flattery chide without contumely and correct without passion be cheerful without levity affable without fawning grave without morosity and merry without folly 3. PATIENT humble and meek to pass-by dissemble and bear with many impertinencies dulnesses forgetfulnesses to endure many affronts contempts passions and sometimes very evil words Not to despond though success answer not his Industry for Almighty God gives grace when he pleaseth nor doth all seed immediatly sprout however he shall be rewarded not according to the others proficiency but his own industry and sincerity 4. MASTER of his tongue for that is his great and universal instrument Besides the speech of the Master authoriseth the Childs imitation He must therefore religiously avoid not only all wicked profane and obscene but also all undecent all passionate all hyperbolical superfluous customary vain speeches knowing that the greatest reverence is due to Children 5. DILIGENT making it his busines to assist and better his charge to observe all his motions and speeches for tho all cannot be amended at once yet no default is to pass unregarded least that connivance authorize the committing it and the frequent committing produce an habit Yet let him not so trust to his own Industry as not by continual prayer to recommend his employment to the giver of success 6. NOT covetous Especially let him not fancy to himself the making advantage by insinuating into the interest of his charge for that breeds jealousies at least nor into his affections for their gratitude is writ in sand and their passions change with new objects Besides after a while he will be look'd upon as impertinent and exercising ridiculously an obsolete power If besides these qualifications he have experience of forreign parts if he understand learning and sciences if wel-born of a good presence and address and wear his clothes hansomely it will admit him into the respect of his charge and facilitate the performance of his Duty 7. IN all times great care was taken for providing good Educators for they said it was better to prevent vices then punish them And in most States the Magistrates appointed them nor was it lawful amongst many Nations for Parents to employ any others or educate their Children but in public The Canons of most Churches since Christianity have charged that election upon the Bishops and that with so much reason and prudence that the contrary practice hath once and is even now ready to endanger the ruin of this Government The Ancient Persians despairing to find all requisite accomplishments in one had usually four distinct persons to educate their Princes one supreme who had the general inspection over both Masters and Scholar another eminent for sanctity and virtue to teach him Religion Honor and Justice a third for learning to principle him in knowledg and wisdome and a fourth to perfect him in his carriage valour exercise of Armes and Chivalry And tho this be above the capacity and reach of most subjects yet by this every one may see what is perfectest toward which he may advance as his estate will bear And let them be sure of this that if they will have the best Educators they must liberally encourage them for worthy persons will not labour without considerable rewards both of means and respect Besides the gratitude of Princes and great Persons to their Educators invites others to fit themselvs and to undergo that laborious and hazardous employment Alexander the Great built up Stagyra for Aristotles sake and spared Lampsacus for Anaximenes's Augustus bestowed great honours upon the person and Country of Apollodorus and forgave the Alexandrians to gratify Areus his Master in Philosophy Trajan dignified his Master Plutark with the Consulship Memorable is the piety of M. Aurelius who made Proculus Proconsul and took Junius Rusticus with him in all his expeditions advised with him of all his both publick and private businesses saluted him before the Praefecti-Praetorio designed him to be second time Consul and after his death obtained from the Senate publicly to erect a statue to his memory Tantum autem honoris Magistris suis detulit ut imagines eorum aureas in larario haberet ac sepulchra eorum aditu hostiis floribus semper honoraret saith Capitolinus See the gratitude of Gratianus to his Educator Ausonius in his Epistle to him Carolus Magnus exceedingly honoured Alcuinus as did also Theodorick Cassiodorus making him his Counceller and Confident So did Otho III. Gerbertus for whose sake ut habeat Magister quid Principi nostro Petro à parte sui Discipuli offerat Otho gave to the Church to be
disposed of by his Governour eight Comitatus or Counties Pesaurum Fanum c. Will. Rufus made Lanfranc Archbishop of Canterbury Laur. Medices greatly enriched Joh. Argyropilus and Marsilius Ficinus his Educators And truely it seems to me that one of the greatest advantages of wealth is that thereby may be procured better Education then those can have who are not able to requite a worthy person CHAP. IV. Of the Educated THE Educator cannot perform his Duty unless he know the aime and scope of his employment i. e. unless he consider diligently what a one the Educated ought to be framed by him 1. FIRST then we suppose that no man cometh into this World either to be idle or follow and enjoy only his own pleasure and humour but to be serviceable to his Maker who acting as a rational agent maketh nothing for our but him self and out of his infinite favour to us is pleased to honour us so much as both that some way we may do him service and thereby also in the highest manner advantage our selves by advancing his Kingdome and interest i. e. by doing good for God is the universal good both to our selves and others There is no exception even of the greatest Prince from that general burden laid upon us by God himself In sudore vultus tui vesceris pane tuo i. e. Every man is to have some laborious employment either of body or mind which is to be his calling and of which he is to render a strict and severe account Solomons Princess eats not the bread of Idlenes S. Paul laboured Our Lords whole life was divided in labores and dolores The greatest Prince is obliged to the greatest observance and some have accounted themselves but as the General Ministers or Stewards of their Subjects The High Priest among the Jews had and the Grand Seignior at this time hath a trade at which as I am informed he is to labour every day which is for no other intent but to mind him of this general obligation And good reason this is for there cannot be imagined such a difference amongst men all of the same kind made all of one mass having the same entrance into and exit out of this life that some should be born for pleasure only others for labour some for themselves only others for the sustentation of them in their Idlenes 2. THE greater means and opportunities any one hath of glorifying God the greater Duty and obligation lieth upon him The reason is plain it is God that bestows all good things who being no respecter of persons gives to every man to profit others And the more he as the Husband-man sows the more he expects to reap more from him that had five Talents then from him that had but two 3. WHATEVER a man enjoys enabling him to glorify God and to do good to himself or others is a Talent As strength health parts c. Also whatever gives him greater Authority as riches and honors or reputation the two foundations of Nobility which rendring them eminent and conspicuous above other men sets them also at least as lights and examples to be followed by their Inferiors 4. PERSONS of quality therefore besides the obligation of private persons have others also particular and peculiar to their condition First as rich men they are to make all the advantage they can for bettering themselves and others by their riches They are Gods Stewards after they have taken what is necessary or convenient to themselves and families the better to perform such duties not for luxury delicious fare or fatting themselves as beast are for the day of slaughter nor for accumulating wealth the rust whereof will corrode their consciences as fire would their flesh nor for furnishing their vain pleasures or extravagant desires But for providing for the poor the immediate and particular care and charge of Almighty God many of whom he hath left in worse condition then the Beasts and Fowls were they not preferred to these Treasurers but for public and magnificent works which exceed the ability of meaner persons Besides that Charity and Generosity are ingenious to invent many waies of assisting others SECONDLY As Masters of numerous Families they are to provide for their several relations Wife Children Servants Neighbors And not only temporal but also spiritual supplies Every Family being a little Church and every Master of a Family a Magistrate within his own walls to govern advise direct reward and punish those under his charge THIRDLY As Members of a noble Stock they are to advise assist and benefit also their brethren and kindred to whom they have a more particular relation then to the rest of Mankind They are also to correspond unto and in themselves as in a burning-glass concenter the characters of their worthy Predecessors and communicate them as well as their wealth down also with advantage to their Descendants And let them remember that it is not less praise-worthy to deserve to be a Prince then to be one 4. As the most considerable members of a Common-wealth they are engaged in more peculiar Duties toward the Prince and his subordinate Magistrate to know and obey the Laws and assist toward the observation of them by others Beside this to fit themselves for such employments as they may probably be call'd unto Whether to be Courtiers and domestick Servants to the Prince Magistrates in Peace Commanders in War Councellers of or Officers under the Prince Employed in forreign Parts as Agents Ambassadors c. Or in the Church as Clergy-Men Secular or Religious active or contemplative Nec sic quisque debet esse otiosus ut in eodem otio utilitatem non cogitet proximi nec sic actuosus ut contemplationem non requirat Dei Aug. de C. D. 5. THESE and such like are the Callings and employments of Gentlemen who as you see ought not to overvalue or think themselves better because of their wealth or honour but to have greater obligations And as they may justly expect greater rewards because of greater temptations so are they to fear greater punishments because of greater opportunities of doing good and because every fault is more conspicuous and dangerous in them then in inferiors But besides they must not forget themselves also to be private Persons But let their public busines be what it will they will and must have some time to themselves also to bestow on their particular Inclinations Whereof first that is best spent which is employed upon Almighty God And by the way let them take notice 1. That they ought not to undertake any employment which will not allow them every day a competent time for their Devotions 2. Next that is best employed which is set upon ingenious studies especially such as are beneficial and advantagious to the Public or such as poorer persons are not able to support Such are the History of his own or other Countreys search of Antiquity Natural History and experiments Medicine forreign
whom c. If he should come how would my passions be affected what content c. II. SECOND common place of Constituents containeth three heads 1. of essential degrees of Genus's Species c. 2. of Particulars of its Species and 3. of parts constitutive The first hath subheads all Essential predicates Beginning first with ens enquiring if your subject v. g. an Unicorn be or if there be such a thing So descending if it be a substance or accident If a substance whether corporeal or incorporeal If an accident whether quantity quality motion action and passion relation time or place running through the species of your genus till you come to your subject it self These subdivisions of every genus are to be found in the predicaments For example an Eagle Is there such a thing a substance or accident is it a substance created corporeal compounded living mortal animal irrational volative wild that flies single not in flocks with a hooked-beak living by prey c. So concerning the first predicate many questions offer themselves As War is a thing no great matter if it were not in the World Were it not that we see it acted every day we should esteem it a fabulous chimera such as Cerberus and the Furies Were it not from how many calamities should we be free Oh that there were never known the names of quarrels dissentions hatreds fightings but that love charity and peace reigned every where What sort of entity is War pursuing it through all its differences it is an Action not peaceable or profitable but troublesome and offensive offensive upon deliberation not by Nature as cold is contrary to heat for interest of state to distinguish it from robbery or private quarrels Menaged with open violence not secret plots with armed multitudes against an enemy that defends himself with a competent Army c. The second suggesteth to us considerations if the subject be one or many simple or various and of how many sorts v. g. how many sorts of Eagles of War by Sea by Land offensive defensive just unjust horse or footfights fair or barbarous So for particulars the War of the Turks against the Venetians English against Hollanders French against Spaniards The third of Constituent parts whether essential integral and these homogeneal or heterogeneal Adjuncts as hairs are parts of Beasts leaves of Trees and these either excrementitious or else perfective and for ornament as pillars are parts of noble Buildings Theaters Fountains Piazza's c. of great Cities Or parts of order as beginning middle end superior inferior internal external c. The Soul hath it parts may it have why hath it or hath it not if it had or had not what sort of parts how many c. III. THE third Common-place is of Causes efficients or principles to which are reduced occasions instruments means or any concurrents assistants or accessories to produce the effect These again are remote near or immediate universal particular primary principal or secundary and less principal total partial separate conjoined internal external necessary contingent fortuitous intended weak strong which may or may not be hindred easy hard possible impossible prepared unprepared dispositions c. Again all these are either of the thing it self or the thing being such as it is clothed with accidents and circumstances In human actions also are other heads as the Person our selves or some other friend neighbour stranger enemy which work either by chance by reason by passion and these love hatred c. by force necessity or violence by custome by error or mistake by opportunity c. as War by whom or between whom made who the occasion what moved to it what was the true cause what the pretence whence began it with what Armes and Forces was it menaged what instruments or furniture what conveniences how many artillery how many horse how many foot how many shot what stock of mony what strength what experience what counsel who the General what a one for skill courage fortune what under-Officers of all sorts how qualified was he constrained to fight did he undertake the charge voluntarily out of duty ambition doth he menage it by intelligence treachery or force IV. THE fourth Common-place is of the End and Means or of Good for the end of every Agent and every action is Good either real or seeming near or far off private or public Of Ends there are several degrees or subordinations The ultimate or supreme end The chiefest is the glory of God the Creator next the perfection of the universe And these are universal of all things Next follow more particular or mediate ends the conservation of the Species the conservation of the Individuum its delight or pleasure excellency and convenience honestum or duty profit to the Agent his friends neighbors the public his Country c. All natural Agents though they work for an end yet intend it not but are directed to it Only man being a rational creature knows and aimes at an end And the end of the man is one of his Art another as the statuary makes a statue to get mony c. but of his Art is to resemble the Archetype Of mens intentions or aims some are principal others accessory some ordinary others accidental Pompey married Caesars daughter not for the love of progeny nor for her beauty or dowry but for his own ambition an accidental end to marriage Some direct others perverse as a Father recounts to his Son the worthy actions of his Ancestors to provoke him to the like which he perverts to pride libertinism dis-subjection to Laws and Magistrates and insolence towards his inferiors And this happens sometimes out of error and mistake as when an Orator diverts his Art to get applause sometimes also out of malice and wickednes as when a General desires Victory to satisfy his private revenge When a man goes to Church to look upon an hansom woman c. Again of ends some are ultimate and principal others secundary instrumental or means to obtain the other As a Prince gives out mony to form an Army to fight an enemy to overcome him to take away his dominion to seize it for himself This is the ultimate end the other are means Of these also some are proper and convenient for the end as if he that designs to be a Soldier learns to menage an Horse to understand and use arms to endure hunger cold wearines wounds watching c. Others are improper as to quarrel to swagger to be drunk fight kill and slay every one he meets To be an Orator the proper means are to study reasoning and argumentation to imitate Cicero Demosthenes c. to observe the best way of disposing his matter clothing it with good words phrases figures c. the contrary and improper way or rather impediment is to scrape together a parcel of well-sounding words a few snaps of wit c. Again some ends are obtained others hindred as a man desires
despero etiamnum servari potest sed si cito porrigatur illi manus Est quidem periculum ne porrigentem trahat Magna in illo ingenii vis sed tendentis in pravum Faciet quod solet advocabit illas facetias quae risum evocare lugentibus possunt in se primum deinde in nos jocabitur c. Christians have greater arguments against this Drollery that it grieves Gods holy spirit and is contrary to that seriousnes and consideration requisite to Religion That there is nothing so sacred or prudent which by the petulancy of wit may not be made ridiculous consequently contemtible fit to be neglected and abolished Virgil we have seen publicly and even the holy Writings we heard to have been travesty by those who spare neither their Souls nor reputation to prove themselves Buffoons and shew their abilities and ingenuity in folly And this indeed is the great engine charged against heaven the only and trusty weapon wherewith dirty potsheards Disciples of Julian the Apostate Porphirius Epicurus and the rest of that brutish heard bark and grin against a Deity When all true reason and sober consideration as well as the other Creatures justify their Maker yea when even the Dogs revenged him upon Lucian the great Professor of scurrility and scoffing as well as Epicurism and irreligion But besides this disposition proceeds from a laschety and levity unbefitting any person of quality and emploiment and increaseth the same inclinations both in the Droller and the Auditors For as a wit used to versifying is ready to put all its thoughts into rime or a Mathematician is presently reducing all his fancies to somewhat in those Sciences every one casting his thoughts into that mold whereunto they are accustomed So do Drolls reject all serious notions and accept and fix upon the light and emty And therefore we see that when such persons aim at any thing grave and serious it misbecometh them as done out of order and season Thus doth mirth pleasingly by little and little steal away the judgment rendring it vain studious of and delighting in that which wise men avoid laughter And these men whilst they think to fool others become themselves really what others are in their imagination 3. IN Discourse concerning other persons familiar amongst Women Back-biting and calumny is most frequent because all men had rather hear evil of another then good Perhaps thinking thereby to justify their own faultiness at best indulging their self-love which is grounded upon a too high estimation of themselves and too low of others This evil speaking is very frequently used by many who pretend to extraordinary Godliness whose bitings are also more dangerous and venemous with those persons who mistake their formality for seriousnes and their gravity for reality in Religion But even in ordinary conversation men are wont also to defame their neighbours open-fac'd without any ceremony design or remorse From both these sorts of people especially the former turn away as much as you can but be sure to be none of them nor partake with them in their calumniations Consider what you say of others others say of you Before you calumniate think am not I the same or as bad Take heed of doing that which may hurt but cannot do good for 't is madness to make enemies without cause and it is better to suppress then vent and satisfy a piece of wit or a foolish passion The great rule is Nothing but truth before the face and nothing but good behind the back Beware also of censuring Nations Conditions or States of Men as well as particular persons for there is no Nation or condition wherein are not many good and none so good wherein are not many bad 'T is also a great honor and wisdom to pass by the back-bitings of others against your self Charles the 7th of France demanded of one much emploied by him and on whom he had bestowed many favors what thing in the world could alienate his mind from and bring him in dislike with his Prince the Gentleman answer'd An affront This person seems to have bin very sensible indeed but whether his discretion had merited the favor of his Prince I much doubt Certainly the behavior of Antigonus was much more generous who when one told him that such a one affronted him answered it may be so but I will not be affronted Augustus advised Tiberius not to be offended with peoples speaking ill of them it sufficeth saith he that we can secure our selves from their doing us harm When one said he was a Tyrant he answered were I so he durst not have said it To one calling him Dwarf well said he then I will get higher shoes P. Bernard when one bid him get out like a dirty Priest replied you are mistaken I came in a Coach And truly since all these evil tongues are conquered by silence one would think the victory easy did not experience shew us that the great remedy against bursting is giving vent There is no reason that the effect which may proceed from divers causes should be attributed to one v. g. an action of seeming disrespect may either come from an intention to affront from negligence from having some other busines in his thoughts c. interpret not therefore such actions as affronts and the rather because it is our duty to take every thing by the best handle 4. THE most innocent grateful and universal Discourse is telling Stories and modern rather then ancient Some are so well stocked with this trade as to be able to answer any question or parallel any case by a Story which is if well done a very great perfection of eloquence and judgment And in telling Stories avoid too often said he and said I hear you me mark me c. be perfect also that you need not recant stammer or repeat things said before be not tedious in impertinent circumstances nor make your own glory the chiefest concern Tell no lye in your discourse especially not Gasconades and improbable Rhodomontades wherein some out of weaknes and lowness of spirit and parts take as much pleasure as others in drinking when not thirsty and think they then overwit the company Be not hyperbolical and extravagant especially in praising and dispraising for the wit takes away the credit whereas the end of speech was first to make us understood then beleived And if you be convinced of an error for truths sake acknowledg it and change your opinion for this ingenuity is greater because rarer And remember that One chance falling out as the Astrologues prognosticate gets them reputation and their thousand lyes are not taken notice of but to a wise man one lye doth more disgrace then thousand truths can recover When news comes from an uncertain Author tho probable and expected yet suspend your beleif because men easily report what they desire or expect but rather give heed to certain extravagant and unexpected Relations as unlikelier to be invented And when you