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
old men fools is because we see so many young men unlearned Those who are employed in Missions for converting Nations to Christianity find little fruit in treating with ancient men It is also necessary to get an habitude of virtue and knowledg in Youth that in that Age when our understanding fails us wee may do nothing unbeseeming us But the force of Education is seen in nothing more then that whole Nations from age to age continue in the very same customes and manners and to change these especially to the better is a difficulty even beyond imagination Those who are brought up in Wars are active restles violent ungovernable but by force brought up in peace lazy unexperienced in trade subtil interessed covetous amongst poor men mean-spirited amongst idle persons good for nothing Again were there a City consisting of Subjects without Education what a confusion would it be without obedience without breaking their own humors and passions every one following his own lusts without regarding any other without discretion civility even without humanity it self T is good Education of Youth that makes virtuous men and obedient Subjects that fills the Court with wise Councellers and the Common-wealth with good Patriots Even Trees if not cultivated when young change their nature into wildnes and Beasts grow fierce and resty if not tamed and broken in youth Nature is bettered and made useful by Education and what our industry produceth in us contrary to Nature is stronger and converts Nature into it self To neglect instructions is to want other mens experience and to begin again at the very foundation of every Art or Science which being by little and little advanced and not yet perfected he much hinders himself that takes not advantage of the height they are already arrived to And not to exercise parts is to loose them and not to use them to the best is to debase and vilify them For they whose spirit suffers them not to be idle and yet are not instructed to the best advantage fall upon trifles turning watchmaking hunting or worse One I have read of brought to Alexander who by many years practise had obtained the dexterity of throwing a small seed through a needles eye The King for a just reward gave him a sack full of those Seeds But Math. Huniades the Warlike King of Hungary was more severe with him that brought him a wooden Coat of male wherein was not one ring wanting a work of fifteen years for he commanded him to prison for fifteen yeares more to expiate for so much time and parts spent in so fruitles an employment CHAP. II. Of the Duty of Parents in educating their Children 1 I desire Parents would seriously consider that Education of their Children is not left to their pleasure but a duty imposed on them God the great Father of us all deposited the Children in the Fathers charge and provided by his Laws and threatnings they should be reverenced and obeyed by them They are part of your selves and what you do for them is indeed for your selves You expect honour by them at all times may sometime also stand in need of their help 'T is what you either have enjoyed from your Parents or lament your loss by their neglect You have brought forth Children into this World of misery and trouble and will you so leave them Will you not assist them in passing through it as well as they can It is but reasonable they should by a speedy death be taken away from the future evil if you refuse to fortify them against it You provide them estates to what purpose if you also procure them not parts to use them By that you appear to be their provident Parents but by this you are paralleled to their good Angels in taking care and watching over them BUT I will speak no more of this for though there be some inhuman and irrational Parents that desire their Children should be like themselves that think their own honour and respect eclipsed if their Sons be wiser or worthier then they and are contented their Children be wicked least their own actions be shamed some also who for covetuousnes neglect or ignorance will not bestow good Education upon them yet there are so few of this sort and their error so manifest that it needs no further discovery ANOTHER and not inferior error of Parents there is that out of I know not what tendernes they are unwilling their Children should undergo such hardships and severities as a good Education doth require Which is as if the mother should not suffer her new-born Infant to be molested with the pain of swathing and binding till it grows better able to endure that torment Many Parents are afraid their Childrens spirits i. e. their obstinacy and pride should be broken with due correction and harsher chiding BUT the greatest and most general error of Parents is that they desire their Children to be more plausible then knowing and to have a good mine rather then a good understanding or at least to have both together to employ the same time to acquire serious studies and à -lamodeness to study gravity and levity gallantry and Philosophy together But besides what I said before if these come in competition pleasure will certainly carry the cause both more time bestowed and greater proficiency shall be made in that then the other it seems to me little less then impossible that two things so unlike if not contrary should be together attended one hour of pleasure obliterating more then three of study will imprint that two so differently commanding Masters should be obeyed If the Soul can apply it self to such dissonant studies why may not the eye also at once aime at two opposite marks The Gallants chiefest study is to spend his time the other 's to save it the one is for living in pleasure and mirth the other in labour and seriousnes The one for adorning and trimming himself to visit game play c. the other for watchfulnes industry devotion In sum the one placeth his design to be conformable and acceptable to those who understand least to some such silly Women and Ladies from whom if you take vanity nothing remains the other strives to approve himself to God his holy Angels the example of all worthy and wise men of the past and present age Why are rich clothes but to be shown shown to them who best understand them They best understand them who mind nothing else who can judg of every punctilio of the mode and can read a lecture upon a knot of ruban Besides gallantry is ridiculous except accompanied with formality of conversation punctuality in dancing visiting courting which inevitably engage them in loss of time folly and averting the understanding from serious and useful thoughts And this is as consentaneous to reason as experience for the Soul is fortified by introversion upon it self continual meditation and reflecting upon its operations faculties and the objects therein reserved whereas all
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
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
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