THE English Gentleman Containing Sundry excellent Rules or exquisite Observations tending to Direction of every Gentleman of selecter ranke and qualitie How to demeane or accommodate himselfe in the manage of publike or private affaires By RICHARD BRATHWAIT Esq. SENECA in Herc. furen Qui genus jactat suum Aliena laudat LONDON Printed by Iohn Haviland and are to be sold by ROBERT BOSTOCK at his shop at the signe of the Kings head in Pauls Church-yard 1630. TO THE NOBLY ACCOMPLISHED honoured and loved THOMAS Viscount WENTVVORTH Lord President of Yorke all correspondence to his prudent'st and prepared'st resolves Worthyly Honoured VErtue the greatest Signall and Symbol of Gentry is rather expressed by goodnesse of Person than greatnesse of Place For howsoever the bleere-ey'd vulgar honour the purple more than the person descent more than desert title than merit that adulterate Gentility which degenerats from the worth of her Ancestors derogates likewise from the birth of her Ancestors And these be such whose infant effeminacie youthfull delicacie or native libertie hath estranged them from the knowledge of morall or divine mysteries so as they may be well compared to the Ostrich who as the Naturall Historian reports hath the wings of an Eagle but never mounts so these have the Eagle-wings of contemplation being indued with â—he intellectuall faculties of a reasonable soule yet either intangled with the light chesses of vanity or trashed with the heavie poizes of selfe-conceit and singularitie they never mount above the verge of sensuall pleasure But I am here to tender unto your Honours judicious view a Gentleman quite of another garbe One whose Education hath made formall enough without apish formalitie and conceiving enough without selfe-admiring arrogancie A good Christian in devout practising no lesse than zealous professing yet none of the forward'st in discoursing on Religion For hee observes as long experience hath brought him to be a judicious observer that Discourse of Religion hath so occupied the world as it hath well-neere driven the practice thereof out of the world He esteemes such only happy who are of that number whom the World accounts fooles but God wise men Hee understands that whatsoever is sought besides God may so imploy the Minde as it may be occupied but never satisfied He observes the whole Fabricke of humane power and hee concludes with the Preacher Ecquid tam vanum He notes how the Flesh becomming obedient behaveth herselfe as a faithfull servant to the Soule This governeth the other is governed this commandeth the other obeyeth Finally he summes up all his Observations with this Hee that Sigheth not while hee is a Pilgrim shall never rejoyce when hee is a Citizen This is the Gentleman whom I have presumed to recommend to your protection and to you hee makes recourse not so much for shelter as honour for his Title it exempts him from servile bashfulnes being an English Gentleman Now if any of those corkie Censurers Qui Mercurium in lingua non in pectore gerunt shall chance to accoast my Gentleman I resolve me his Education hath made him so accomplish'd at all assayes and his conversing with the most piercing'st judgements hath brought him to that perfection as hee can discerne of what mould or temper these Criticks are concluding voces sunt praeterea nihil as is said of the Nightingall This only resteth if I limme him to the life in spite of censure he will merit the patronage of honour if I faile in my Art as I dare not presume of my strength it is in your Honour to impute the fault rather to the pen than the man whose intimate affection to your Lordship made him erre if he erre Your Honours in all devotion RICHARD BRATHVVAIT To the knowing Reader HE that provides not for his Family is worse than an Infidell yet he who prefers the care of his family before the advaÌ„cement of Gods glory may seeme to be of Cardinall Bourbons minde who would not lose his part in Paris for his part in Paradise Each mans private Oeconomie ought to be a certaine Academie wherein all sacred and morall knowledge is to be taught For that master of a family who only extends his care in providing how to get making the Object of his providence gaine will experimentally crie out when his mouth shall be filled with gravell O Death how bitter is the remembrance of thee to that man whose peace is in his substance To prevent which immoderate care and that every one may cloze with Cicero Virtute qui praediti sunt soli sunt divites I have proposed some especiall rules of direction right worthy if my judgement doe not deceive mee the observation of every publike or private family though principally tending to the making up of an Accomplish'd Gentleman For who knowes not if he know any thing how the Gentry of this age through a depraved effeminacie must be in custome with the fashion to purchase him the title of Gentleman Where he is to enter coÌ„merce with Taylor Haberdasher Millener Sempster and sundry other appertinences of a Gentleman which in time worke Gentility out of love with Hospitality engaging him so deeply to vanity as by a strange Catastrophe he ever ends with misery To rectifie these obliquities I have brought a Gentleman who professeth the true and new Art of Gentilizing yet not like your begging pedanticall Artist who by a mercenary Bill pasted on some frequented gate gives notice to the itching Passenger that if any one be minded to learne the rare and mysterious Art of Brachygraphie Stenographie Logarisme or any Art indeed whatsoever though he be a meere stranger to any upon resort to such a Signe in such a Lane he shall find a most illiterate Anacharsis ready to bray his braines in a Morter to give him content But this Gentleman as the Science which he professeth is free so doth he teach it freely craving no other reward for his fruitfull Observance than thy friendly acceptance Vpon the Volume and Title I Had purposed that this Worke should have beene digested into a portible Volume to the end it might be more familiar with a Gentlemans pocket not to picke it but that he might picksome good fâ—om it But since the Volume would not beare it you must with patience beare with it and with more trouble beare it by enlarging your pocket to containe it Now for the Title I am not wholly ignorant how a Subject intitled The Complete Gentleman was heretofore published which I can assure you Gentlemen consorts with this rather in Title than Tenour Name than Nature the proofe whereof I referre to the generous and judicious Reader The Subjects whereof this Booke principally treateth and insisteth Youth Disposition Education Vocation Recreation Acquaintance Moderation Perfection An exact Table or Directory leading to the principall points contained in this Booke YOVTH Observat. 1. OVR youthfull yeares our Climactericall yeares with the dangers that attend on youthfull yeares seconded by an
in that he could not but through an incessant desire to his studies with a vehement affection to the preservation or propagation rather of all living creatures as he would desire two things of God if the possibility thereof could stand with the conservation of humane societie that he might not Speake that he might not Eat by the one to prevent offence in discourse by the other avoid surfet by excesse So as hee commanded his schollers even in unreasonable things as Birds Beasts Fishes c. to abstaine from crueltie entreating both Fowlers and Fishers to let goe the fowle and fish they had caught or at least redeeme them with money and let them goe But too immoderate was this care and too foolish this pitie for creatures were ordained for the use and service of man he then that neglecteth the use neglecteth likewise the ordinance But in Subjects of Moderation none more absolute than where Nature is urged by necessitie to crave releefe and occasion is ministred yet the desire restrained as in extremitie of thirst when Nature requiteth drinke which according to the Philosophers axiom is the very last refuge of Nature either through compassion or manly Moderation her desire is restrained This did Alexander who out of a princely Moderation or noble compassion when he was almost consumed with drought having a head-peece full of water presented unto him would not drink himselfe but offered it to his souldiers Much to be admired was this act of Moderation and a motive of generall affection that a Prince urged by the extremest effects of Thirst and having occasion and meanes to satisfie the request of Nature yet moved with compassion towards his fellow-souldiers for so used he to terme them hee chused rather to want himselfe than to be a wanting in any compassionate office to their necessitie Certainly this act deserveth so much the more to be commended by how much the extremitie was greater which he suffered Darius when in his flight he dranke muddy and stinking water said That he never dranke a sweeter draught Which implyes what torment he indures who feeles the extremitie of thirst The last assailant of Temperance as we formerly observed was Company-keeping which indeed is such a stealer of time or béguiler of tedious houres as it makes passing of time a meere pastime Yet observe what diligent care hath beene had by making choice of such as I have else-where noted whose society might better them Peruse those Athenian nights in Gellius and you shall finde how fruitfully those nights were employed how delightfully passed making discourse of Philosophie that well-consorting Melodie which gave generall content to all the Company Besides it is worth our observation to take a view of the speciall care divers Ancients have had of the Company they consorted with having such in as great distaste that were evill as they bore all due reverence to such as were good We reade how the Prienean Bias having occasion to saile on a time with some ill-disposed men by reason of a violent tempest the ship wherein they sailed was so shaken as these wicked men moved rather by feare than devotion begun to call upon their gods which Bias hearing Hold your peace quoth he lest the gods you call upon understand that you be here covertly taxing their impiety and shewing that their prayers would be little acceptable to the gods But an example much more divine and so much more deserving our imitation may be here commended to us in the person of the blessed Evangelist S. Iohn who would not come within the Bath where the Hereticke Corinthus was so much did he hate the fellowship of him who to use Augustines words Was no fan for the Lords floore Thus have we runne over those mainest and mightiest assailants of Temperance now let us as wee have illustrated each of them with proper instances of Moderation annex some reasons why these assailants of Temperance ought to be restrained and first for the first Lust the sensuall mans sin is said to be a friend which brings man in acquaintance with the Devill as Ebrietie is an enemie to the knowledge of God Besides it is a vice detestable both to the brute beast and Barbarian it withdrawes the minde of the creature from meditation of his Creator makes man commit sinne even with greedinesse makes the Image of God companion for a Harlot makes him who should be the Temple of the Holy Ghost a Cage of uncleane birds prostitutes the glory of the soule to the pleasure of sinne and prefers a sensuall delight before the obedience of reason Hee sells his Birth-right for lesse than a messe of pottage exposing his soule to the trafficke of shame Hee vaâ—ues a minutes joy above all future delight yea rather than lose his present content he will suffer an eternitie of torment This bleere-eyed Lover is so blinded with affection towards his beloved that he will rather lose his owne soule than lose that which he affecteth Thus you see the Lustfull man uncased his blindnesse discovered his sundry weaknesses displayed and the heavie effects which from hence are derived good reason then have you to restraine an affection so over-spreading a motion so mortally wounded a contagion so generally killing Take into your consideration the shortnesse of the pleasure being but a moment the vengeance or punishment due to that pleasure being eternall What wise man having neerely served his apprentiship will for a minutes pleasure forfeit his Indenture and lose his freedome for ever We should hold him destitute of common sense who having a Princesse offered him will foolishly lose her for embraces of an Harlot If you will keep your selves unspotted till the day of his comming you shall be espoused to a princely Bridegroome and receive Palmes in your hands at his comming Goe not in by the wayes of the strange woman but keepe your beds undefiled knowing the state which you have undertaken to be honourable before God and man For I in no case will limit you to a monasticke or regular restraint but approve of both estates I meane both the single and married life being undertaken in the feare of God worthy the acceptance of every faithfull Christian For the Virgins estate as it drawes neerer to angelicall perfection so the Married to the preservation of humane society or propagation So as Saint Augustinemight seeme rather to be traduced than truely alleged for this place Virgins doe more than lawfull as Adulterers lesse for my conceit shall ever be freed from imagining so divine a Father to approve of such an errour for both estates are commended the one good the other better both which titles as they are by the Apostle on these two estates conferred so are they by us to be reverently esteemed Briefly restraine all immoderate desires of the flesh which fight against the spirit so shall you finde that inward tranquillitie which obedience to your lusts
the world they carry about with them the world For as he may live ill who liveth apart from the societie of men even so though they flie not into the wildernesse yet may they flie the world and amidst the crowd of people live solitary by an inward contemplation of the supernall glory and in midst of a clamorous Court conferre with themselves and converse with God in the meane time whatsoever they know or can doe that may any way tend to the common good benefit or utilitie of humane societie to effect it accordingly and not bury that talent in the ground which they have received from above which rule they are to observe after the example of the most holy and excellent men of both Orders Ecclesiasticall I say and Secular Thus farre have wee proceeded in the examination or discussion of these two especiall parts of Perfection Contemplative and Active wherein by manifest and infallible arguments wee have proved how the Active part is to be preferred both in respect of our selves and others because a life well acted shall minister most comfort to our selves besides that light of example which it yeelds unto others Now as the Active is preferred it resteth that wee shew you wherein this active part of perfection consisteth which discovered that whereof wee treat and would gladly finde may be the sooner attained THere is no building which as it relies on a foundation consists not of some materiall composition no body but it consists of nerves arteries or sinewes which cement the lineaments together no confection which consists not of some simples for otherwise it were not mixed but simple and uncompounded The like may be said of this choice and exquisite Confection this Active part I meane of perfection For as all Rivers tend to the Sea to make one Ocean all Creatures to make one Vniverse so all Vertues aime at Perfection which once attained they surcease from action Now in this discourse of Active perfection the period of Man wee doe not meane of that absolute perfection or accomplishment which admitteth no blemish or imperfection for wee are to seeke that above us not below us for our righteousnesse justice and perfection is such in this life as it rather consisteth in the remission of sinnes than perfection of vertues Yea we sinne daily so as properly wee can attribute nothing to our owne strength but weaknesse to our owne abilitie but infirmnesse to our resolves but uncertainnesse to our wills but untowardnesse to our affections but depravednesse nor to the whole progresse of our lives but actuall disobedience But rather I say wee meane of that Christian perfection which every one in this Tabernacle of clay is to labour for that wee may become perfect through him who became weake that wee might be strengthned hungry that wee might be nourished thirsty that wee might be refreshed disgraced that wee might be honoured yea who became all unto all that by all meanes he might gaine some But wherein may this Actuall perfection be properly said to consist In Mortification which like the swift gliding torrent of Hydaspes divides or dilates it selfe to two channels Action and Affection Action in expressing it Affection in desiring to expresse it Action in suffering Affection in desire of suffering The one actuating no lesse in will than the other in worke Where the Action being more exemplar and in that more fruitfull gives precedencie to Affection which concurres with the act to make the worke more graciously powerfull For where a worke of Mortification is performed and a heartie desire or affection to that worke is not adjoyned that Action may be properly said to be enforced rather than out of a free or willing disposition accepted Now this two-fold Mortification extends it selfe properly to these three Subjects Life Name Goods Life which even Humanitie tendreth Name which a good man before the sweetest odours preferreth Goods on which the worldling as on the Supreme good relieth For the first many excellent and memorable examples of sundry devout and constant servants of Christ Iesus are in every place frequent and obvious who for the confirmation of their faith and the testimonie of a good conscience joyfully and cheerefully laid downe their lives esteeming it an especiall glory to be thought worthy to suffer for him who with all constancie suffered to become an example of patience to them which were easie to illustrate by the sufferings of many eminent and glorious Martyrs Prudentius writeth that when Asclepiades commanded the tormentors to strike Romanus on the mouth the meeke Martyr answered I thanke thee O Captaine that thou hast opened unto me many mouthes whereby I may preach my Lord and Saviour Tot â—ece laudant ora quot sunt vulnera Looke how many wounds I have so many moâ—thes I have to praise and laud the Lord. Ignatius words were these to witnesse his constancie at the time of his suffering Frumentum sum Christi per dentes besâ—earum molor ut mundus panis Dei inveniar I am Christs corne and must be grownd by the teeth of wilde beasts that I may become pure manchet for the Lord. It is reported that blessed Laurence being laid upon the Grediron used these words to his Tormentors Turne and cut it is enough Saint Andrew when he went to be crucified was so rapt with joy as hee rejoyced unmeasurably in that blessed resemblance of his Masters death Blessed Bartholomew willingly lost his skin for his sake who had his skinne scourged that hee might be solaced Iohn dranke a Cup of poâ—son to pledge his Master in a cup of affliction Thus Laurences Gridiron Andrewes Crosse Bartholomews Skin Iohns Cup expressed their Mortification by a willing surrender of their life for his sake who was the Lord of life Yea should we survey those strange invented torments during the bloudy issue of the ten Persecutions which were contrived by those inhumane Assacinates whose hands were deepe-died in the bloud of the Saints wee should no lesse admire the constancie of the persecuted suffering than the cruelty of the Persecutors inflicting What rackes hookes harrowes tongs forkes stakes were purposely provided to torment the constant and resolute Professours of the truth wearying the tormentors rather with tormenting than abating any part of their constancie in the height and heat of their tormenting Yea they were solaced in the time when they suffered esteeming death to be such a passage as might give them convoy to a more glorious heritage Neither did these blessed Professors of the faith receive comfort by the eye of their meditation firmely fixed on heaven but by the compassion and princely commiseration of divers eminent and victorious Emperours bearing soveraignty then on earth Constantine the Great used to kisse the eye of Paphnutius which was bored out in Mâ—â—ciminus time The like noble and princely compassion we reade to have beene shewed by Titus Trajan Theodosius and many other
who saw you you shall be plenteously rewarded by him whose eyes are ever upon you or fasted without hanging downe your heads to cause men observe you you shall feast with him who will erect your heads and with glory crowne you or performed works of charity for conscience sake and not for vain-glory your workes shall goe before you and be accounted for righteous through him who shall cloath you with glory or not too Pharisaically prided your selves in your owne integrity you shall become justified with the Publican and admitted to honour by humility or ascribed to your selves shame and to God the glory God shall wipe off your shame and bring you to the full fruition of his glory or heartily wished to bee deprived of all hope of glory rather than by your meanes to detract in any wise from Gods glory your desire of advancing Gods glory shall after your passage from this vale of misery estate you in the inheritance of glory Againe have ye heard with patience such as revile you Have ye answered them as he did who being accused by his enemie of one sinne accused him likewise of ignorance saying Thou accusest mee of one when I am guiltie of a thousand Have ye not stood upon termes of reputation but with patience suffered all disgraces Have ye overcome your enemie with mildnesse taken revenge on him by your vertue and goodnesse Fortified your selves against all calumnie with the spirit of patience O then right blessed are you for having heard with patience such as revile you an eternall blessing is pronounced on you or having beene as ready to condemne your selves as others to accuse you your purged conscience shall freely acquit you or not stood on termes of reputation when men disgrac'd you you shall be graced in heaven where no disgrace shall touch you or overcome your enemy with mildnesse the milde Lambe shall crowne you with happinesse or taken revenge on him by your vertue and goodnesse you shall be refreshed with the fountaine of sweetnesse or fortified your selves against all calumnie with the spirit of patience with Palmes in your hands shall yee sing with joyfulnesse Gather O gather hence with ineffable Solace is conferred on the patient whatsoever hee suffer here shall in superabundant measure be recompenced else-where But it may be objected that some aspersions are not to be borne with for those scandals which are laid upō our persons where our faith is not taxed or touched may be more easily endured but where these are struck at they are not to be suffered To confirme which we reade how Peter and Iohn having by prayer and imposition of hands given the holy Ghost and Simon the Sorcerer saw that through laying on of the Apostles hands the holy Ghost was given he offered them money saying Give mee also this power that on whomsoever I lay hands he may receive the holy Ghost But Peter incensed herewith said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Whence it appeareth that out of a holy zeale one may shew passion towards such as detract from the honour of God or asperse a blemish upon his servants in the worke of their ministerie The like wee reade of Paul that glorious vessell of election conceiving much indignation against one who had withstood the word saying Alexander the Copper-smith did mee much evill the Lord reward him according to his workes The reason is inclusively annexed of whom be thou ware also for he hath greatly withstood our words The like spirit of zeale might Iames and Iohn be said to be of who when they saw that the Samaritanes would not receive Christ said Lord wilt thou that wee command fire to come downe from heaven and consume them even as Elias did But how this passion of theirs was approved may appeare by the ensuing verse But he turned and rebuked them and said Yee know not what manner of spirit yee are of Now to cleare this objection there is no Patterne which wee ought sooner to imitate than Christ himselfe who is the master of truth and directeth us in all truth who as hee was most blamelesse of all others for in his mouth was never guile found yet was he in his owne person more blamed in his doctrine more reproved in his miracles more injured than all others for one while he is accused to have a Devill anon that he casteth out Devils through the prince of the Devils anon that he is a man gluttonous and a wine-bibber a friend of Publicans and Sinners Yet what answer vouchsafed he unto all these save only this Wisdome is justified of her children Now I know there are differences of Scandals or aspersions where some leave deeper impression than others doe for as the name is more precious than any earthly substance so it receiveth the deepest staine when the estimation of our faith is questioned being the very maine foundation whereon all religion is grounded and the perfection of that building which makes a Christian rightly accomplishd Saint Basil could shew himselfe calme enough in his conference with the Emperour till a Cooke came in and saucily told him he did not well to stand so precisely upon such small matters but rather to yeeld to his master the Emperour in a word or two for what were those divine affaires whereon hee so much insisted but such as with indifferencie might be dispensed But what answered this reverend Father Yea Sir Cooke quoth he it is your part to tend your pottage and not to boile and chop up divine matters which as they little trouble you so in weight and consequence are farre above you And then with great gravitie turning to the Emperour said that those that were conversant in divine matters which were principally to be intended would with conscience rather suffer death than suffer one jot of holy Scripture much lesse an article of faith to be altere◠or corrupted Another holy man though most innocent could endure to be accounted a whoremaster an uncleane person and the like but when one called him an Heretike he could beare no longer so neere be wee touched when our faith is questioned But as we have a noble and glorious Patterne who shewed himselfe a Conquerour in his suffering let us wrastle with flesh and bloud that suffering all things for him and with him wee may after our conquest joy in him and with him And let this be sufficient to have beene spoken of Mortification in respect of our name or esteeme in the world labouring daily to dis-value and huminate our selves while wee are in the world If it be no great thing to leave our substance but our selves let us at least leave our substance that wee may the better enjoy our selves It was the wise exhortation of the wisest of Princes Honour the Lord with thy substance and with the first fruits of all