by the Providence of God and yet that some things fall out casually and fatally both and those were the Aristotelians Platonists and many Schoolemen at this day And now give me leave to branch forth a division before I give you the Defini-nition There is a Divine and an Humane Providence Pet. Mar. Divine Providence is defined by Peter Martyr to be Ratio quâ deus utitur in rebus dirigendis ad suos fines in quâ definitione non modo notitia sed voluntas vis id faciendi comprehensa est It is saith hee a reason which God useth in directing things to his owne ends in which definition not onely the knowledge but the will power of his doing is comprehēded Providentia dei est ipsa divina ratio in summo omnium Principe Deo constituta quâ is cuncta praeterita futura videt praecognoscit Hoc est Providentia Dei est Scientia Dei certa in ejus mente concepta ab aeterno de ijs quae olim facta unquà m futura sunt necessariò contingentèr The Providence of God is the very divine reason constituted in God the chiefe Prince of all things wherby hee sees and fore-knowes all things past and to come That is The Providence of God is the certaine knowledge of God conceived in his Vnderstanding from eternity concerning those things which were necessarily and contingently done in times past or which any time are to come Peter Martyr hath it thus Est facultas Dei Pet. Mar quâ res omnes dirigit adducit ad suos fines T is a faculty of God whereby hee directs and reduces all things to his owne ends Trelcatius tells us Trel That Providence is an outward action of God whereby hee keepeth all and severall things that are done to that end which he hath determined according to the liberty of his will and that to the end he might in all and severall things bee glorified The efficient cause of this Providence or government is the same which is of creation sith one and the selfe same beginning is of both from and by which all things doe proceed and are conserved to wit God the Father Sonne and Holy Ghost The Father or the love and goodnesse of the Father is the first beginning cause the Sonne in that hee is the Wisedome and Word is the working cause the Holy Ghost in that he is the virtue and power of the Father and Sonne is the finishing cause Sicut Adam a nullo homine Evah ex solo homine Seth ex utroque ita Deus pater a nullo filius ex solo patre Spiritus Sanctus ex utroque Even as Adam was from none Eve from man alone and Seth from them both so God the Father is from none the Sonne from the Father alone and the Holy Ghost from them both Now the workes of God summarily are two That of the Creation that of the Redemption both these workes as in the totall they may appertaine to the Vnity of the Godhead so in their parts they may be referred to the three Persons That of the Creation in the Masse of the matter hee may bee in all his undertakings Magnanimus actu That British tongues may triumphantly say Charolus ille Magnus as in my Soveraignes cause I have plaid the Priest So let the British World bee my Clearkes and say Amen That I may also pray for them Otherwise I shall but curse that soule that will not say so But herein I am loth to divulge the utmost of my thoughts yet I feare that tongue will burne in unquenchable fire that dare presume to scandalize his Soveraigns name or detract from his worth And this dare I justifie For he cannot be a true servant to God that beares not a true heart to his King But mee thinkes I heare Blesensis say Ble. Pro regibus orare est nova traditio To pray for Kings is a new tradition I wonder hee or any dare broach such new Heresie since wee are commanded by S. Peter and S. Paul to pray for them which are in Authority especially for our Supreame Soveraigne Pro Rege quasi praecellenti When Abishai would have slaine Saul the mortall enemy of David David sayd to Abishai Destroy him not for who can stretch foorth his hand against the Lords Annointed and be guiltlesse It was King Iohns very case in the viewing the Castle of Rochester as is to bee seene in our History And thus much for the Reciprocall Duties betwixt Kings and their Subjects The mutuall Duties betweene Parents and their Children CAP. X. THE Children saith S. Paul are not for the Parents but the Parents for the children Begin we therefore with their Office and Duty since theirs is the Precedency When the Childe is borne let not the Mother though good in disposition nurse any unlesse she nurse all I am not against the generall Opinion as if it were not meete for a Mother to nurse her owne Childe Yet this I conceive that if she should nurse one and refuse another she should with much partiality incline to one rather then another For Womens affections are many times transported beyond Judgement And let the Fathers intentions bee never so upright yet the Mothers survivorship may finde out new inventions to performe her Naturall Affections Choose if you be droven to a choice for your Nurse a Woman Witty Handsome and if you can having the two former qualities Honest For that Childe that receiveth nutriment from his Foster Mother will goe neere to Sympathize with her in condition And now the Horne-booke appeares If thou hast Daughters Musicke Dancing Needle-working may serve turne to keepe them from Idlenesse They are hardly got and quickly lost To make them schollers were frivolous it being by some observed That Learning in a Woman is like a Sunne-diall in a Grave And we have a Caveat given us from our late Solomon in his Proverbs King Iames It hath like operation to make Women learned as to make Foxes tame which only teacheth them to steale more cunningly The possibility is not equall for where it doth one good it doth twenty harme True it is divers Women have beene very well learned I have read that Zenobia Queene of the Palmerians being skilfull in the Greeke Latine Aegyptian tongues taught them to her two sons and wrote an Epitome of the Easterne parts Cornelia taught her two sonnes the Gracchi the Latine tongue And Aretia taught her son Aristippus philosophy but he proved a Sycophantical Philosopher Indeed knowledge in a Woman commonly purchaseth more Inconvenience then profit Exempli gratia A Romane and a Grecian Embassadour meeting in the Senate of the Rhodians the Grecian spake these words True it is Romane you are bold in Armes but unskilfull in Sciences for the Women of Greece are more skilfull in Learning then the Men of Rome in Weapons These words caused Warre in Sicily At last the Rhodians perswaded
most Fantastically deckt Rich Honourable As if these things without an Estate Magnified their Wits and with an Estate did put the World in minde of their Fortunes But what hath my Pen to doe with Folly Yet why should I say so Since the common Opinion is urge what I can to the contrary No Wisedome without Wealth Yet I like not to see insulting Ignorance domineere over poore Schollers Who are forced to come sneaking in with Paradoxes of Poverty But if you observe what is sayd by Syracides in his Ecclesiasticus You shall find the words and actions of the Rich farre surpassing those of the poore So that make mee Rich I must bee Just Valiant Honourable Wise Et quid non For Virtue in poverty is like a goodly Ship ready rig'd but cannot saile for want of Wind. But Quo vado To tell you of all the Kings and Emperours that were Schollers and Favourers of Learning were but to fill up my Papers with Proper Names I reserve them for some other though not for my better uses I will onely urge the Emperour Claudius Caesar Cosroes King of the Persians the Vespasians Ptolomy King of the Aegyptians and the good Emperour Trajane who at his owne charges maintained five Hundred Children at Schoole thereby to banish Ignorance It is observed That from the death of Domitianus the Emperour untill the raigne of Commodus comprehending the raigne of sixe Princes all were Learned or singular Favourers and Advancers of Learning It was a wise answer of Alexander when question was made what should be put into the rich Cabinet of Darius hee answered Homers Workes And reason good For Homer hath given more men their Living then Sylla Caesar and Augustus Happy then is it when Kings are Philosophers or Philosophers Kings It was Varroes good fortune to light upon Anthony who being condemned to die for his Learning was pardoned by him uttering these words Vivat Varro vir doctiss mus And Alexander was never more renowned in all his Conquests then he was in that of Thebes when he sold all the Free-men Priests onely excepted and in the greatnesse of that Massacre not onely gave charge for the saving of Pindarus the Poet but also sâ—w himselfe both him his house and family undamnified Whosoever hath but seene History shall not onely find the Learning of these and many more but their well wishing and bounty towards it I conceive therefore that Parents are bound to lend their helping hands that their Children may be instructed Tà m Moribus quà m Doctrinâ tà m Doctrinâ quà m Moribus Otherwise the Childrens faults will light upon the Parents heads And by the Law Falcidia if the Child commit an offence the Father should be punished To this purpose was that of Diogenes who being to buy commodities of the Father and the Sonne the Sonne swore that Diogenes offered lesse then it cost his Father Diogenes strucke the Father for the Sonnes oath the Father demanded wherefore hee strucke him Diogenes replyed because he had not instructed his Sonne better then to commit such an offence But in point of Schollership I might here urge Architrenius Archi. At dijs paulò minor plebes Phaebeia secund'os Vix metit eventus quicquid serit undique tortu Vapulat adversis The Labourer blisters but his Hands but the Scholler his Braines And when all is done he is but as a Fish cast upon the sands that must stay till the Tide of others Good-will flowes Indeed there are too many Politicks that hold it a needlesse thing to be any way indulgent to Schollers Poverty being thought to be their Naturall Patrimony terming them by the title of Scholastici And some others thinke schollership to bee but the Emblem of beggary though I hold it but a beggarly opinion so that Schollers merits like Ciphers stand for nothing It is reported that one of the Philosophers delivered a stock of money to a friend of his upon this condition That if it should happen his Children should bee Fooles he should deliver it unto them but if Philosophers then to the Common-people A strange resolution from so wise a Man which perhaps drove an other of the Philosophers into a Passion the World so industriously heaping up Treasure and being so negligent whom to leave it to And here abruptly I breake off lest the prosecution of my Discourse should beget offence where I meant none For by a due proceeding I should fall upon some points which are Orthodoxall if the Fathers of the Church and Moderne Writers of the best sort as also Expositors as well of Antiquity as of latter times of severall religions and of all sorts neere an hundred bee of validity to have steered my severall silenced Tenets I choose rather to embrace that grand Politicians advise who bids me not to come c. A And thus I passe from the descendent to the ascendent dutie And here in respect of mine owne obedience as well as others I will bee more freely bold to set downe truth knowing that none but Children and Fooles can take exception Where then lies this dutie ascendent Vndoubtedly in the Child 's awfull service and observance both of his Parents persons and Precepts For thereto are Children bound both by naturall instinct and supernaturall injunction Nature teacheth their respect and obedience towards those who gave them being And the God of nature enjoynes them no lesse in the first Commandement of the Second Table And the elder of the two Sonnes in the Gospell shewes by the expression of his dutious behaviour there what is due from the Sonne to the Father that is service and obedience to his Commandemens If therefore Parents performe their duties a curse will light the heavier on the Children that doe not really act theirs And let them bee sure to receive it corporally in this or spiritually in the World to come Yet Plutarch Plut. that great Moralist saith That the Child is not bound to his Parents of whom hee hath not received some good thing In which point I doubt whether it holds truth on the Childs part for he is bound absolutely to obey But certainely 't is true on the Parents they ought to doe good to their Children and not to grieve or provoke them if Saint Paul be to bee believed but howsoever to doe them all manner of good unlesse they will bee worse then the worst of the Iewes For even of them hath our Saviour said Yee your selves being evill know how to give good gifts to your Children But I proceed in Childrens duties Bast and must tell them that Bastingius reduces the duties of Children towards their Parents unto three principall Heads The first is De Obedientiâ quam liberi debent ipsorum fidelibus pijs praeceptis The Second de Fide nempe ne illos pauperes negligant sed ut vicissim ijs praemia nutricationis retribuant The Third de Amore hoc est Vt eorum vitia mores tolerent piâ
quâdam indulgentiâ ad senectutis sordes errata conniveant I leave this for the Reader to translate and come to the words of Herolt Her who determines their duties in sixe things Filij in sex tenentur parentibus suis sive sint vivi sive mortui Primò Tenentur servire eis corporalitèr scilicet cum proprio suo corpore secundo Tenentur filij parentes eorum diligere ex corde contra hoc faciunt qui parentes odorunt optant ijs mortem ut eorum haereditatem participent Quod est valdè reprehensibile grave peccatum Tertiò Tenentur parentibus dulcitèr reverentèr respondere cum ab ipsis corripiuntur Quartò Filij tenentur parentibus in temporalibus corporalibus subvenire Quintò Filij tenentur parentibus in his quae ad bonum salutem ipsorum pertinent Sextò Tenentur filij parentibus defunctis subvenire animas parentum suorum cum Missis Eleëmosynis Orationibus de Purgatorio liberare Sonnes in sixe things are bound to their Parents whether they be alive or dead First they are bound to serve them Corporally to wit with their owne Body Secondly Children are bound to love their Parents with their Heart Against this they transgresse which hate their Parents and wish their death that they may participate of their inheritance Which is excedingly to bee reprehended and a Grievous Sinne and in my opinion such a Sinne as will hardly be forgiven Thirdly they are bound mildly and reverently to render an answer when they are corrected of them Fourthly they are bound to relieve their Parents in Temporall and Corporall things Fiftly Children are bound to obey their Parents in those things which belong unto their good and safety Sixtly Children are bound to helpe their dead Parents to free their Soules out of Purgatory by saying Masse giving Almes and making Prayers The Fourth I believe if need requires The last shall never bee any part of my Creed Howsoever let all Children remember the first Commandement of the Second Table dividing it selfe into two particulars into a Precept and a Reason or rather a Reward which is annexed unto this Commandement and none else The Precept Honour thy Father and thy Mother the Reason or the Reward That thy dayes may bee long in the Land which the Lord thy God giveth thee Now the word for Honour in the Originall signifies Aggravare So that wee must Addere Pretium and Addere Pondus and so Honorem make it a matter of weight to honour them And seeing they beare the persons of God they must not be set slightly by Phil. And here by the way Philo the Iew conceiveth this Commandement to bee halfe Divine halfe Humane and so would have that which concernes God to be in the first Table that which belongs to our Neighbour in the second Table Parents questionlesse ought to be reverenced and obeyed As it is in Leviticus the Kings Luke the Epistle to the Ephesians c. Taurus the Philosopher when the Father and the Sonne came to him about a Controversie the Sonne being a Magistrate the Father none appointed that the Father should sit on that one stoole hee had till the Question were decided whether of them ought to have the place Sufficient might bee urged for the manifestation of this point but all to this purpose Offend not thy Parents in Thought Word or Deed In thy Thoughts harbour not the least conceit against them In thy Deeds doe not any thing to grieve them In thy Words speake not amisse of them Remember what Chrysologus saith Chrys Lingua in capite est caput mali The Tongue in the Head is the Head of evill especially in this case And this Dutie stands as well in the Action as in the Manner of the Action And neither to be omitted and in both be sure thou art not arraigned at the Barre and proved guilty for my part I had better nay rather undergoe Isaakes Burden then offend my Father Abraham Thus have I shewed the respective duties both from Parents to their Children and from Children to their Parents And thus I shake hands on both sides wishing both Parents and Children answerable unto what I have wrote Children especially For by the Mosaicall Law You shall feare every Man his Mother and his Father And in the Proverbes you may find Honour thy Father that begate thee and thy Mother that bare thee Certainely then the Child is in a litle deeper bond of dutie then the Parents if the Wisedome of Solomon failed him not when hee thus advised Honour thy Father with thy whole Heart and forget not the sorrowes of thy Mother Remember that thou wast begot of them and how canst thou recompense them the things that they have done for thee And thus much for this part of Providence Of the mutuall Duties betweene Masters and their Servants CAP. XI ANd now a word or two betweene Masters of Families and their Servants And First for the Master The Master of a Family according to Aristotle Arist exerciseth a three-fold Power A Power Regall over his Children A Power Magisteriall over his Servants And a Power Aristocraticall over his Wife which is not after his owne Will but agreeable to the Honour and Dignity of the Married estate But this is not the Duty which is urged in Saint Pauls Epistle to Timothy If any provide not for his owne especially those of his owne Houshold hee hath denyed his Faith and is worse then an Infidell A single provision of Victualls is not sufficient to supply this want There is a care to be had of their Soules For the greatest part of them have little of their owne I meane not Puritanically to Catechize them For that is Officium Sacerdotis But as neere as you can to beate downe Sinne in them Especially that of Swearing Suffer them not to enterlard their Discourse with Oathes For believe it the hand of God will light heavie upon that House where Blasphemers dwell O Barre not then thy Servant of his due If hee can say unto thee as Iacob did unto Laban These twenty yeares have I beene with thee thy Ewes and thy Shee-goats have not cast their Yong and the Rams of thy flocke have I not eaten That which was torne of Beasts I brought not unto thee I bare the losse of it Of my hand didst thou require it whether stollen by day or stollen by night Thus I was in the day the Drought consumed mee and the Frost by night and my sleepe departed from mine Eyes Thus have I beene twenty yeares in the House I served thee fourteene yeares for thy two Daughters and sixe yeares for thy Cattell and thou hast changed my wages ten times If hee can say thus give him not then a bleare-eyed Leah for a beautifull Rachel In a word barre him not of ought that is his due Now for the Servants Duty towards his Master it is foure-fold First In executing well his Masters Commandes and
hee make one sinne a thousand For let him be assured the first fruits of evill will bee punished in this World the After-crop hee must leave to God Serve then thy sinnes Plin. as Plinies Pigmies doe the Cranes destroy them in the shels or at least-wise assoone as they are hatched lest they grow to multitudes and then it will prove a hard matter to over-come them Zanc. Zanchy observes in his Booke De operibus Dei that the Devill hath twelve severall names in the Hebrew and twenty and one in the Greeke text and all either of Seduciae or Astutiae We know the Devill had foure severall fields wherein hee might exercise the part of a cunning Seeds-man In Heaven as it is in Esayah In Paradise with the Woman as it is in Genesis In the Church as it is now And lastly in every Mans heart D. Chrys Saint Chrysostome makes a Comparison betweene the Devill and a Dogge for saith hee as a Dogge waiting at the Table if you give him any thing will still waite for more if nothing hee will depart So the Devill if once you make much of him he will waite diligently for farther Courtesies but if you reject him hee will forbeare his temptations Man is in perpetuall Action where Non progredi est regredi non procedere recedere est For goodnesse without perseverance is like an Almanacke out of date Wee are like Spring-locks readier to shut then to open to shut goodnesse from us then to receive it to us Or like loose Stones on the tops of Hils willing enough to tumble downe but slow enough to mount up without ayde Like the Bird that Saint Anselme found tyed to a Stone D. Ansel which no sooner mounted but presently was puld backe The consideration whereof procured teares from this Holy Father who bewailed the miserable estate of man who endeavours by the Spirit to flye to Heaven yet is stopt by the Flesh It is with men as it is with Raspisses one Stalke growing another growne up and a third withered Or as with Flowers Grow up Seed and dye Like the three Sisters of Destiny Clotho Lachesis and Atropos The first spinning the second drawing out and the third cutting off the Thread of mans life Men are like billowes of the Sea which tumble one after another till they come to the Shoare Or like water powred out of a Bucket which the earth quickly sucketh up and it appeareth not againe Or if you will like a Glasse-house wherein no man knowes what Glasse shall first be broken but hee that owes the house Plaine then it is That wee must dy the Poet can tell us That there is no Redemption from Death Hor. Non si tricenis quotquot eunt dies Amice places illachrymabilem Plutona tauris Hence is it Iuv. that Iuvenall playes with the danger of Mariners and concludes them not certaine of an houres Lease of their lives because at all times there is but an Inch betwixt them and Death And aptly doth my Kinsman translate the danger of one under Shipwracke in his Ovid George Sandys Art failes Hart sinks on every rising Wave Death sits in Triumph and presents a Grave It is concluded that wee must dye observe then the rule of Seneca Sen. Who in his Youth exercised the Art Benè vivendi and in his Age Benè moriendi For thy life is like a Journey the lighter thy Burden the easier thy Journey Life is but a Parenthesis in a long Period and who knowes what will become of us till wee heare that Watch-word Venite Benedicti or Abite maledicti Let the heart then of each Christian embrace Saint Bernards Legacie which if Story lye not standeth in this manner on his Tombe Tria vobis fratres observanda relinquo quae ut potui observavi Primò nemini scandalum feci si quando incidit sedavi ut potui Secundò Minùs semper sensui meo quam alterius credidi Tertiò Laesus de laedente nunquà m vindictam petij Ecce Charitatem Humilitatem Patientiam vobis relinquo Brethren saith he there be three things that I bequeath to your observation which aswell as I could I have observed my selfe First I never gave scandall to any person if any scandall happened I pacified the matter to my power Secondly I stood upon mine owne conceite lesse then I did upon other mens Thirdly when I was wronged I never sought Revenge Behold Charity Humilitie and Patience I bequeath unto you What was said of all the Kings that were mentioned in the Hebrew Text They lived they dyed Well or Ill. For our parts let us live that wee may dye dye that wee may live For as there is no Habeas Corpus from death so no Habeas Animam from Hell that remaines for ever Each man is a Comedian Acts his Part then to the Tiring house and ther 's an end Snore not then supinely in the state of sinne Let us expect the first houre of the day to be the houre of our death Brevis est hora passionis sequitur gloria sempiterna Fer. As Ferus noteth Let every Third thought be thy Grave and climbe up by the rounds of Contemplation into Heaven Mentem in sublimi supra illum eximium coeli globum defixam habe Death is but the Orient of Weale and the Occident of Woe The uprising of Consolation and the downe-setting of Perturbation The deliverer from Servitude the curer of Cares the Period to Paine the Porter to Paradise and the conductor to the Deity Thinke not then of any worldly thing for all comes within the compasse of Vanitie and vexation of the Spirit And whosoever thinkes any Temporall thing to be Summum bonum fastâ—eth felicity but to a rotten Cable Only think thou of that â—ver blessed name Iesus which is Mel in ore In aure melos in corde Iubilum I conclude with those old but true Verses Si tibi pulchra domus si splendida mensa quid inde Si species auri argenti quoque massa quid inde Si tibi sponsa decens si sit generosa quid inde Si tibi sint nati si praedia magna quid inde Si fueris pulcher fortis divesque quid inde Si longus servorum inserviat ordo quid inde Si doceas alios in qualibet arte quid inde Si faveat mundus si prospera cuncta quid inde Si Prior aut Abbas si Rex si Papa quid inde Si rota fortunae te tollat ad astra quid inde Annos si foelix regnes per mille quid inde Tam citò tam citò praetereunt haec nihil inde Sola manet virtus quâ glorificabimur inde Ergo Deo servi quià tunc tibi provenit inde Quod fecisse voles in tempore quo morieris Hoc facias juvenis dum corpore sanus haberis FINIS THE CONTENTS OF each severall Chapter CHAP I. AN Introduction to the Foure Cardinall Virtues pag. 1. CHAP. II. The Originall of all Virtue whence it springs pag. 26. CHAP. III. The true Subject of Virtue to whom it properly belongs pag. 36. CHAP. IV. The Definition of Prudence The first of the foure Cardinall Virtues pag. 47. CHAP. V. The Definition and severall Branches of Prudence pag. 60. CHAP. VI. Of Memory the first part of Prudence pag. 63. CHAP. VII Of the Vnderstanding the Intellectuall part and second Branch of Prudence pag. 85. CHAP. VIII Of Providence the third part of Prudence pag. 100. CHAP. IX Of the generall Duties of Providence and first of the Mutuall Respect betweene Kings and their Subjects pag. 112 CHAP. X. Of the Mutuall Duties betweene Parents and their Children pag. 126. CHAP. XI Of the Mutuall Duties betweene Masters and their Servants pag. 161. CHAP. XII Of the Subtilty of the Vnderstanding by some esteemed a Branch of Prudence but indeed an Appendix to its Intellectuall part pag. 167 CHAP. XIII Of divers Ends of the Vnderstandings Subtilty and meanes thereto and first of the High-way Flattery pag. 170. CHAP. XIV Of the first End whereunto Subtilty tends Riches pag. 199. CHAP. XV. Of the second end whereunto Subtilty tends Honour pag. 227. LONDON Printed for WILLIAM SHEARES 1634.