science is nothing but an accumulation of an acquired good or a collection of what is seene heard read but wisdome is the rule of the soule the guide of our thoughts desires opinions words actions The second aduice in this point is this not to gather the opinions and knowledge of other men for ostentation or report but for profit to make them his owne as the Bee extracts the hony from the flower and in reading other mens writings not to taske the memorie to retaine the leafe the place the chapter but the summe and marrow of the booke Now of Sciences the best are the Naturall that shew what wee are and the Morall that shew what we should bee vnder which are contained the Oeconomickes Politickes Histories The Meanes of instruction which is the second thing to be considered in forming the minde of the scholler is two fold the one by word of mouth and that either by precepts or conference the other by example both from the good by imitation and from the bad by dissenting from them in opinion and life And these two wayes of profiting by speech and example are drawne either from the liuing by discourse and frequentation of their company or from the dead by reading their bookes In ordering the Body these are the rules 1. to keepe the childe from pride and delicacy in apparell 2. to vse him to a moderation in sleeping eating and drinking 3. to accustome him to heate and cold labour and paines In ruling the Manners a man must take care to rate vp in his child those things that are euill correcting in him first all swearing lying sottish shame hiding the face houlding downe the head blushing at euery question and weeping at euery sharpe worde Secondly all affectation in habit speech gate and gesture Thirdly all obstinate sullennesse that the childe neuer haue his will by froward or peruerse meanes And as a man must extinguish the euill so hee must endeuour to kindle in his childe the sparkes of goodnesse ingrafting in his heart first the feare of God by making him reuerence his name and admire his wisdome his power his workes secondly ingenuity integrity teaching him to bee honest for the loue of vertue and not for any sinister respect thirdly modesty in behauiour towards all whether they bee his superiours equals or inferiours eyther in condition or sufficiencie fourthly affability in company to carry himselfe courteously towards all yet let him know euen the most licentious behauiors but teach him to abstaine not for want of courage but will In the carriage of Parents toward their children at mens womens estate which is the fourth and last point of their duty it behooues them to receiue their children if they bee discreet and capable into their society and part of their goods and to admitt them into their councell their opinions thoughts designments the knowledge of their worldly affaires not practising the austere fashion of some parents that alwaies keepe their children vnder their girdle they carry themselues seuerely towards them restraine them of liberty pinch them in allowance and vpon euery displeasing occasion euer fright them with the bug beare of a small annuity after their decease so to keepe them in awe and subiection But this is the way for a man to bee feared not loued of his children and to shew himselfe a Tyrant not a Father The duty of chiâ—dren Now the duty of children towards their Parents consisteth principallie in 5. points 1. To reuerence them both outwardly in speech countenance and gesture and inwardly in opinion and estimation 2. To obey them in all commands that are iust and honest 3. To succour them in want sicknesse age and impotency if neede shall require 4. To attempt nothing in marriage or any other matter of importance without their consent and aduise 5. To beare with their testie humours imperfections to endure gently theiâ— seuerity and rigour The duties of Masters and Seruants are these The duty of masters 1. the Master must seeke to be more beloued then feared of his seruants 2. to haue an eye ouer them 3. to instruct them in matters of religion 4. to vse them gently not cruelly and yet it is needfull for a Master of a family sometimes to bee angry with his seruants obseruing these conditions 1. that it bee not often nor vpon slight occasions 2. that it be not in a murmuring or rayling manner behind their backes nor vpon vncertainties 3. that it be speedily in the nicke of the offence and serious without commixture of laughter that so it may bee a profitable chastisement for what is past a warning for what is to come And for Seruants The duty of seruants their duty is 1. to honour and feare their Masters 2. to bee industrious and prouident for their good 3. to be faithfull and trustie 4. not to reply and multiply words THis of the priuate iustice required in Families between the Husband and the Wife Parents and Children Masters and Seruants The other is Publike in a Common-weale concerning the duty of Princes and Subiects of Magistrates Great and Smal. The duety of a Prince is already sufficiently handled in the tract of politick Prudence shewing his office both Praeparatiue and Actiue The duty of subiects The duty of Subiects consisteth principally in three points 1. to honour their Prince as Gods vice-gerent 2. to obey his authority to go to the wars to pay tributes and imposts and to conforme themselues to all things that are iustly required by the lawes customes 3. to pray for the preseruation of his person his prosperity and happines The duty of Magistrates The duety of Magistrates followeth in whom is required both honesty to keepe them from auarice bribes and respect of persons and courage to withstand the commands of great men the entreaties of friends and the teares of the distressed Their duety respecteth the Prince and priuate men their duty towards the Prince consisteth in obeying his edicts and commands eyther readily slowly or not at all In those commands that are iust and indiffereÌ„t in themselues or those that giue to the Magistrate acknowledgment and allowance with a warraÌ„table clause there the Magistrate is to obey readily In those that include a clause derogatorie where the Prince by his authority doth derogate from the law there hee must also obey but not so readily In those that haue no derogatory clause but are wholly preiudiciall to the Commonwealth hee ought to resist once or twice and not obey before the second or third command But in those that are repugnant to the Lawes of God and nature he must not obey at all but rather leaue his office then shipwracke his conscience The duety of Magistrates towards priuate men is this to be alwaies at hand to be of easie accesse to heare al indifferently as well poore as rich and to be impartiall in the execution of iustice The duty of great
which must be in secret not before company 3. the manner of admonishing which must be 1. without passion 2. without flatterie and dissimulation out of an honest carelesse nature and freedome of heart 3. vsing generall tearmes and comprehending a mans selfe in the same fault 4. expressing the fault in better words then the nature of the offence doth require 5. to beginne with commendations and end with profers of seruice and helpe and not to be gone as soone as the admonition is ended but to stay and fall into some common and pleasant discourse The third office of Friendship consisteth in benefits obligation Benefits thankefulnesse and thankfulnesse these three are linkt one in the other and may well bee comprised in this word Obligation which comprehendeth liberalitie friendship almesdeedes and whatsoeuer is charitable and humane For there is an Actiue and a Passiue obligation the Actiue bindeth Parents Princes and Superiours either by law or nature to doe good to them that are committed to their charge and generally those that haue meanes to helpe them that are in want Now there is a two-fold manner of benefiting or doing good by profiting and by pleasing so are there two sorts of good turnes the one duties proceeding from this naturall or lawfull obligation the other free and voluntarie good deeds done out of pure affection and of these benefits or good turnes such are most welcome as proceed either from one whom a man is inclined to loue without this occasion or such as come from one that is bound to the receiuer oâ— such as may bee easily requited Now in doing a good turne these rules are to be obserued 1. to doe it willingly and from a heartie affection 2. wisely without ostentation without the offence of another 3. speedily when there is neede 4. without hope of restitution 5. according to the intent of the receiuer and then if it bee to succour his want weaknesse shame or necessitie it must be done priuately 6. not to repent of his good deed 7. not to obiect it to the receiuer not to twit him or hit him in the teeth with it as the vulgar speake The other part of an obligation is Passiue which is nothing but a thankfulnesse for a benefit receiued and herein a man must obserue foure things 1. to receive the benefit cheerefully 2. alwayes to remember it 3. to publish it 4. to make a recompence which must bee done 1. willingly 2. not too speedily but vpon some good occasion 3. with vsurie surpassing the benefit receiued yet alwayes acknowledging a mans selfe indebted 4. if a man bee vnable to requite to shew alwayes testimonies of his thankfulnesse The second part of our duty towards our Neighbour is speciall Speciall duties including the particular duties required betweene seuerall persons by speciall obligation and these duties are either Priuate or Publike the Priuate respect the iustice obserued â—n Families betweene the Husband and the Wife Parents and Children Masters and Seruants The duties betweene â—he man and the wife are â—ither common equall â—o both The duty of maried folkes consisting in an â—ntire loyaltie fidelitie â—ommunitie care and authoritie ouer their familie and the goods of â—e house and communication of all things on Particular respecting first themselues secondly their domesticall husbandrie The husbands duty First of the husband this is required to instruct his wife in those things that concerne heâ— duty her honour heâ— good to loue to nourish to cloath her to cohabiâ— with her The wifes duty Secondly oâ— the wife this is required to honour her husbanâ— as her Lord to humouâ— him to bee obedient iâ— things iust and lawfull tâ— keepe the house to employ her time in the practise of huswifery and tâ— be silent that is not taâ—katiue but to learne hoâ— and when to speake Thirdly in domesticall or houshold husbandrie this is expedient Houshold husbandry 1. to buy and sell all things at the best times and seasons 2. to prouide first for necessitie cleanlines order 3. to take care that the goods of the house be not spoiled nor lost 4. to learne to make a good shew with a little cost 5. for a man to know precisely the value of his meanes and to liue vnder his estate 6. to haue an eye and care ouer all for the eye of the Master sats the horse and the land The duty of Parents and Children is reciprocally naturall The duty of parents and hath respect first to the Parents secondly to the Children The duty oâ— Parents respecteth 1â— their Infancie 2. their Youth 3. their Carriage towards them at mens and womens estate In the Infancie of the childe this must bee obserued 1. the nurse must bee either the mother which is most naturall or a woman that is young and of a hot and driâ— complexion 2. it musâ— be fed with creame soâ— with hony and a little salt 3. it must bee accustomed by little and little to the aire to heat and cold In the Youth of the childe as soone as it is able to goe and speake and the faculties of the minde are awakened which beginne about the fourth or fift yeare it is the duty of the Parent to instruct it well and to season this new vessell with a good and wholesome tincture Now these instructions are either Common or Particular the Common are these 1. carefully to guard the eyes and eares of the childe that none speake or doe any thing that is euill in his sight or hearing 2. to procure good Tutors or Instructors who must bee fuller of wisdome then Pedanticall science and such as accord in opinion and their manner of proceeding teaching mildly without seueritie and rigour Now there is no better way of instruction then often to examine the scholler and to make him giue his opinion and afterwards a reason of his opinion and touching the bookes to bee read they must be of noble and serious matters teaching the knowledge of our humane condition and such as reforme the will and direct the iudgement teaching the difference betweene passion and virtue what to flie what to desire The Particular instructions of youth consist in the forming of the spirit the ordering of the body the ruling of the manners In forming the spirit of the childe a man must aime both at the End and the Meanes of instruction The end of instruction is to build vp the minde in knowledge honestie virtue wisedome and the aduisements in this point are two first not to endeuour so much to inflame the imagination and stuffe the memorie as to conforme the iudgement and the will but to studie more for wisdome then science because wisdome is farre better then science and because these two are much different especially by reason of the contrarietie of their temperatures for science is in the memorie which requireth a moist temper of the braine wisdome in the vnderstanding which requireth it to bee drie so that
accident therefore vncertaine to come or not to come vpon vs secondly to arme our selues to endure it stoutly if it come and the better to doe this a man must often giue vnto himselfe the false allarum of a worse supposed danger and thinke how hee could beare it and how others haue borne more difficult and grieuous euils Against Griefe Against Griefe we must practise this first to contemne the occasion of it as a thing vnworthy to molest vs secondly abducere animum to leade the minde out of the way to diuert our thoughts from the cause of our griefe to some other obiect Against Pittie Against Pittie or effeminate compassion wee must learne to respect both the person and the cause that should moue vs to pittie secondly if there bee neede to succour him but not to suffer with him not to trouble our selues with the care the griefe the miserie of another Against Choler the remedies are three Against Choler first to shunne the causes and occasions thereof especially these tendernesse and delicatenesse curiositie lightnesse of beleefe and a conceit of being slighted contemned or abused by another secondly to employ the meanes against the occasion of choler when it is offered that is to keepe our bodies in a cold temper our selues silent and solitarie and to vse delay in beleeuing and iudgement in resoluing thirdly to consider the gracefulnesse of mildnesse and clemencie in others and the hatefull inconuenience of the actions of them that are in choler Against Hatred Enuie Against Hatred and Enuie for these are of affinitie we must consider well what it is that we hate or enuie in another and learne to turne our hate into pittie our enuy into reioycing because what wee hate in another we would be sorry for in our selues and what wee enuie in other in our selues we would willingly embrace Against Reuenge Against Reuenge there are two remedies the first is to haue recourse vnto Clemencie to learne how to pardon the second is a hardy and couragious insensibilitie of suffering wrongs which wee may shew either by doing good to the offender or by scorning him and the offence as vnworthy to vrge vs to impatience to reuenge Against Iealousie that proceeds from a mans wife the best remedies are these Against Iealousie first for a man to be honest himselfe lest he giue his wife a iust cause to requite him secondly not to be distrustfull of her vnlesse hee know her disloyall thirdly if he know it to seeme to the world to take no notice of it but to endure it patiently because it is a common infirmitie and his wifes fault not his owne TemperaÌ„ce described THe last virtue whereby wee must guide our selues is Temperance which is a discreet moderation and gouernment of our selues in things that please and delight this virtue teacheth how to carry our selues well in prosperitie pleasure eating and drinking apparell carnall copulation glory speech Rules in prosperitie and pleasure Of Prosperitie and Pleasure I haue already spoken in the second and third offices of wisdome all that I here desire to inculcate is this In prosperitie not to forget our selues not to bee puffed vp not to presume and concerning pleasure to vse it like physicke and to take it as men doe hony with the tip of the finger not with a full hand that is not immoderately not enthralling our selues to our pleasures not making of pleasure an occupation not of sport and recreation a toile or necessitie In eating and drinking the aduisements are these Eating drinking first to vse no curious diet but mirth at meales instead of delicates and iuncats sine arte mensa plus salis quà m sumptus secondly to eat drinke moderately not to bee suffocated stuffed nor filled with meats and drinkes because nature is sufficed with a little because a full panch makes a man vnapt for any good worke and because the excesse in eating and drinking especially in the latter confounds the memorie duls the vnderstanding distempers the body and is the capitall cause of many diseases Apparell Concerning apparell it behoues vs to vse it as a couering for our nakednesse and a shelter against the rigour of the weather not for pride and in a word nec faciles vsitatas negligere munditias nec appetere delicatas we must neither neglect vsuall and frugall neatnesse nor follow the pompe delicacie curiositie nor the fantasticall extrauagancie of the fashion In Carnall pleasure or copulation which is a thing most naturall Carnall copulation and therefore hard to bee restrained the best aduisements are these first to keepe our selues from the alluring baits of beautie for this is a good helpe both to a virgin and a coniugall continencie secondly to attaine this pleasure by good and honest meanes thirdly to vse it moderately and chastely for a man may commit adulterie with his wife Glory and ambition Concerning Glory or Ambition which is calcar virtutis the pricke and spurre of virtue the best precept is this To vndertake no good beautifull or honourable attempt so much for glory as for the loue of virtue for our owne conscience is a better witnesse of our actions then the opinion of the people and virtue in it selfe is worthy and rich enough and brings reward sufficient with it selfe Speech Last of all in our speech it will be expedient to obserue these rules first to speake little and that truly modestly and without affectation and passion secondly to speake seriously not of friuolous things not of things lasciuious not of our owne actions thirdly to speake plausibly without offence without detraction without mockerie fourthly to haue the tongue in the heart not the heart in the tongue The heart and tong of wisdome shew the proofe Rule these two well thou art wise enough FINIS THE TABLE The first part of this Booke teaching the knowledge of our selues OF Wisedome in generall P. 1 Of humane Wisdome 4 Of man 2. waies considered naturally morally 6 The first naturall consideration of man by the composition of his parts 7 Of the braine which here is onely handled and the other parts omitted 8 Of the three faculties of the humane soule 9 Of the vegetatiue facultie ibid. Of the sensitiue 10 Of the intellectiue and the three faculties thereof 11 Of the imagination ibid. Of the vnderstanding 12 Of the memory ibid. Of the Passions ibid Of Loue in generall 15 Of Ambition 16 Of Couetousnesse ibid. Of Concupiscence 17 Of Ioy 18 Of Desire 19 Of Hope ibid. Of Despaire 20 Hate ibid. Feare 21 Griefe ibid. Pittie 22 Choler 23 Enuy 24 Iealousie ibid. Reuenge 25 Crueltie ibid. The second naturall consideration of man by his difference from other creatures 26 The third by his life 28 The first Morall consideration of man by his humours and conditions 30 Vanitie 31 Weaknesse 33 Inconstancie 35 Miserie 36 Presumption 37 The second Morall consideration of man by the difference of one man from another 40 First in respect of the Climate where they liue ibid. Secondly in respect of their capacitie and vnderstanstanding 42 Thirdly in respect of superioritie and inferioritie 43 Fourthly in respect of the diuersitie of their profession and kinde of life 45 Fiftly in respect of the fauours and disfauours of nature and fortune 47 The second part of this Booke shewing the generall instructions of Wisdome THe Preparatiues vnto Wisdome 52 The foundations of Wisdome 54 The offices of Wisdome 57 The fruits of Wisdome 75 The third part of this Booke shewing the particular instructions of Wisdome by the rule of the foure morall virtues OF Prudence in generall 81 Of Politike Prudence 82 The Preparatiue office of a Prince 83 The Actiue office of a Prince 97 Of Prudence required in difficult affaires and ill accidents both publikâ— and priuate 11â— Of euill accidents to comâ— ibid. Of euill accidents present 113 Doubtfull affaires ibid. Dangerous affaires 114 Coniuration ibid. Treason 115 Popular commotions 116 Sudden tumults 117 Faction and confederacy 117 Sedition 118 Rebellion 120 Ciuill warre ibid. How particular persons should carry themselues in these publike diuisions 122 Of priuate troubles and diuisions 123 Of Iustice the second Vertue Of the iustice and duety of man towards himselfe 124 Of the iustice and duety of man towards man 127 The common dueties of all towards all ib. Of Amity and friendship 128 Of Faith and fidelity 132 Of verity and free admonition 133 Of benefits and thankeâ—nesse 1â—â— The speciall duetiâ—â—quired of certaine by speciall oblâ—gation The duties of marrieâ— 1â—â— Of Houshold Husbaâ—â— The duety of parents aâ— children â— The duty of Masterâ— Seruants 1â— 155 The duty of Princâ— and Subiects â— The duety of Magisâ—â— The duty of great â— Fortitude the third Vertue â—de in outward euils 〈◊〉 162 â—enesse 166 â—tiuity 167 â—shment ibid. â—ouerty 168 â—he losse of friends 169 â—amy ibid. â—ath 170 Fâ—itude in inward euills ibid. â—inst feare 171 Sâ— 172 〈◊〉 ibid. â—er 173 â—ed 174 â—y ibid. â—enge ibid. Iealousie 175 Of Temperance the fourth Vertue Of prosperity 176 Of pleasure ibid. Of eating and drinking 177 Of apparell 178 Of carnall pleasure 179 Of glory and ambition 180 Of speech ibid. Finis tabulae