{non-Roman} {non-Roman} the word usually is taken for a learned man and see what followes He helped them much which believed for he mightily convinced the Iewes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which the learned Beza in his Annotations renders Magna cum contentione and he gives the reason of it Vti volui hac perphrasi ut Graeci vocabuli emphasin servarem quo significatur eloquentem hunc hominem omnes quod aiunt nervos revincendis Iudaeis contendisse I have used this periphrasis that I might preserve the emphasis of the Greek word by â—â—ich is signified that this eloquent man employed the utmost of his abilities to convince the Jews Behold then what Divinity your Doctor teaches who is not onely content to bely learning but sanctification making the holy Spirit work by halves and as he plaies the Knave here so in the latter part he plaies the Fool fighting with his own shadow and keeping a coil about nothing for the very objection as he himself hath put it asserts the good to flow from the sanctification of learning not from its own nature it makes it a handmaid and so does he untill he comes to his Conclusion which how true it is as it sufficiently appears by what is said yet will be more manifest if we consider learning in it self to be indifferent either good or evil according as it is used or abused now is sin so Suppose a man shall make the glory of God his onely end in his attaining learning that thereby he may be better enabled to read converse dispute and speak concerning the mysteries of Salvation for could he have written or spoken as he doth without it unless by help of a miracle will he affirm this learning to be sin is the Physical act sinful or doth the moral circumstance cloath it with good or evil Something more then may be predicated of learning than of sinne which cannot be conceived in any other notion than of sin Object 2. Again if it be objected that though learning be not effectual to the understanding of the mystery of the Gospel yet it is prealent to the compleating of the literal and historical knowledge thereof Take this here that these objections are of his own cloathing the terms are his own Solution To this he answers Though it may conduce to the gaining of literal and historicall knowledge yet this is not ad idem because it profiteth nothing For truth it self bears record It is the Spirit that quickneth the flesh profitteth nothing and men are made able Ministers of the New Testament not of the Letter but of the Spirit For the letter killeth but the Spirit giveth life So that all literal and historical knowledge gained by mans power is but like the principle from whence it slowed fleshly earthly deadly and destructive To this we say that what he saith here against learning may as well be said against reading teaching and hearing there must be fit and outward Organs there must be eyes a tongue and eares and these must have a body to subsist is all reading hearing and teaching therefore like the principle from whence they flow fleshly earthly deadly and destructive Behold then whether these Scriptures are wrested or no do you think they are to be understood to condemn all outward means or onely to shew that outward means without the inward assistance and operation of the Spirit cooperating with them were unable to beget saving grace in a soul do you conceive the Spirit of God in them disallowes all reading teaching hearing or only forbid to put such a confidence in them as to esteem them able in themselves to confer eternal life upon us Besides i that place in the Corinths the letter signifies the Law of which Moses was a Minister the Spirit the Gospell which Christ brought and delivered to his Apostles and Ministers for look but into the chapter and you shall see the scope of the Apostle is to advance the Ministery of the Gospel above the Ministery of the Law was not this rightly applied then against learning can you imagine he himself can thâ—â—k them to mean what he puts upon them but I leave him and so I hope will you yet I could wish some able pen would take him task and 〈…〉 the Impostor CHAP. XVI The abuse of Learning no argument against the use of it But as this fellow cries down so are there others which too much cry up learning who will entail the â—ift of teaching upon it and allow none to teach but an Vniversity Graduate which is no other than put bounds to God to limit the holy Spirit hither and no farther shalt thou go but because these men idolize it must we execrate and abhor it because the Persians adored the Sun must we Christians refuse the comfort of its light and heat in thus doing we run as far out of the way on the one hand as they do on the other Let them consider how many under the light of the Gospel furnish'd with the helps of humane learning are strangely unacquainted with the knowledg of Christ crucified a plain experienced Christian notwithstanding their Auxiliary forces only by the help of a Bible will put a whole Army to flight Surgunt indocti et rapiunt coelum when they in the mean time do but as he speaks ornare Diabolum they become learned spoiles Sapienter descendunt in infernum they go cunningly to Hell And then on the other side let not us be so silly and malicious as to put the fault in learning whereas there is no greater vicinity than between truth and goodness heaven is full of knowledge as it is of holiness and it is brimfull of both if some will not make a right use or will abuse their learning must learning suffer can there be a more gross abuse than as Isocrates speaks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to lay the blame on the thing not the man some men with weapons commit murders and outrages shall not others therefore have any for their own necessary and just defence some make themselves drunk may not others therefore drink to maintain life and to comfort and chear the heart Noah was drunk with wine shall not Timothy therefore drink a little for his stomachs sake and his often infirmities 1 Tim. 5. 23. a subtil Jesuiticall Knave wrests Scripture may not a Minister of the Gospel therefore quote it The first abuses his learning to pervert and destroy shall not the second make use of his to instruct and edifie Upon this account all things might be condemned even profession it self and all religious duties which have been by some abused and prophaned CHAP. XVII The Mischief of Ignorance THese things thus weighed will not the improvement of nature beautified adorned with supernatural grace make men more serviceable and instrumental for Gods glory when the strength of learning and the power of Godliness unite and concentricate their forces will they not
THE Modern States-man By G. W. Esq {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plutarch In hac ruina rerum stetit una integra atque immobilis virtus populi Romani Haec omnia strata humi erexit ac sustulit Livie LONDON Printed by Henry Hills and are to be sold at his House at the sign of Sir John Old Castle in Py-Corner MDCLIII To the Reader READER I Here present thee with a few conceptions and observations hudled together during my confinement to my Chamber by an arrest from Heaven my nobler part being then unwilling to ly idle when the other was denyed the liberty of action If I have not observed so exact a methode as thou mightst expect let the distraction of my mind by bodily pains and weakness plead my excuse Thou mayest wonder perhaps to meet me walking abroad without a support which was not from any overweening confidence in my own ability but because I was ignorant where to find such an one as might lend me an hand and this not that I could not have pick'd out one sufficient in my own apprehension but in thine For when I considered our divisions what animosities what parties what factions are amongst us I knew not where to elect the man might please all and so rather would have none than one that might creat a prejudice or hinder any from looking into this little Treatise of so publick concernment We are all passengers in the publick Vessel therefore as wise Mariners diligently observe the Heavens that they may not be taken unprovided by Tempests so ought we to enquire what may betide the Publike whereon our private Quiet and Happiness depends Foresight is an half-prevention and though it may not totally defend yet will it take off the edge so far that the evil shall not be able to pierce to the heart let this then suffice to move thee to read on whereby thou shalt be enabled to make a perfect judgement whether happiness or calamity attends the nation wherof thou art a member Sol et homo generant Hominem say the Naturalists and Providence and Vertue concur in the begetting of a perfect and durable Commonwealth for divine influence and humane activity are equally necessary to the generation of the politick as well as natural Body and Heaven and earth must join to make up an absolute Compositum Observe then both God and Man the actings of Providence towards and of Vertue in a Nation and thou mayest foretell whether it will be well or ill with them without going to a Conjuror or any Star-gazing Mountebank FAREWELL The Contents CHap 1. That there is by nature in all men an inquisitive desire after the knowledge of futurity the reason of this the means by which they have attempted it Chap. 2. That there is a way leads to this knowledge and what it is Chap. 3. This may confirmed by reason and examples Chap. 4. An admonition to some amongst us Chap. 5. How England became a Commonwealth and what may be expected from such a beginning Chap. 6. The beginning of the Commonwealth of Rome and the causes of its growth Chap. 7. A Parallel Chap. 8. Of Providence and Vertue and the concurrence of second causes Chap. 9. Of the Roman Piety the evil and danger of mock thansgivings Chap. 10. Piety and Valour not inconsistent Piety rewarded in Heathens Impiety punished Chap. 11. Religion ingrafted in mans heart by nature Chap. 12. The outward means to be used Ministers incouraged and maintained the Christian Magistrates duty Chap. 13. Religion not to be made a stalking horse to Ambition or Avarice Chap. 14. The benefit of humane learning and some objections answered Chap. 15. An answer to some objections in a Book entituled The Saints Guide Chap. 16. The abuse of learning no argument against the use of it Chap. 17. The mischief of Ignorance Chap. 18. Of moral Vertue in general Chap. 19. Of Probity and the practice of it among the Romans Chap. 20. Of Prudence Chap. 21. Of Natural parts Experience Learning and Travel Chap. 22. Of the Prudence of the Romans Chap. 23. Of Justice and the Roman practice of it Chap. 24. Of Laws and the English Laws Chap. 25. Of Fortitude Chap. 26. Of Temperance THE Modern States-man CHAP. I. That there is by nature in all men an inquisitive desire after the knowledge of futurity the reason of this the means by which they have attempted to attain this in all Ages THere is and hath alwayes been in the generality of mankind an itching desire and â—ankering after the knowledge of future events the Sonnes of Adam reaching out their hands to the forbidden tree and catching at the fruit of it yea this off-spring of Eve longing for the greenest apples the precocious knowledge of Events before they come to their just ripeness and maturity And to say truth the Tree of knowledge is fair to the eye and pleasant to the taste for as all notional dainties are delightful so especially these prenotions and anticipations of things are the more sweet and delicious to the palates of men because most of their being is treasured up in their future condition They can find no satisfaction no Sabbath no quiet in their present state and therefore they would fain know what the next day what the next year what the next age will bring forth in the highest prosperity they fear a mutation in the lowest adversity they are impatient for a change and hence it comes to passe that futurity is the mark at which all levell the arrows of their Counsels their endeavours their hopes their desires and their prayers This hath caused them in all ages to have a sacred esteem of those who pretended skil in divination as the honour conferred upon Joseph by Pharaoh and the advancement of Daniel by the Chaldean and Persian Monarchs recorded in sacred writ undoubtedly makesout to let passe the honours which the Magi enjoyed among them which are set down by those that wrote their histories Thus the Jews who had the Vrim and Thummim and Prophets from God to enquire of yet ranne a madding after wizzards and such as had familiar spirits had their false prophets by hundreds yea and sent to Baalzebub the God of Ekron an oracle of the Devils to enquire as in the life of Ahaziah will appear With how frequent and costly sacrifices did the Graecians adore their Oracle-giving Deities purchasing an answer with a Hecatomb and with the bloud of a hundred dumb beasts conjuring their dumb devils before the sullen fiends would vouchsafe to answer them and of what esteem were the Sybills books among the Romans who with all other heathens were so inquisitive after the future that they left no stone unrol'd to attain the knowledge of their fates There could not a Bird chatter but there was an Augur to comment on and expound its language There could not a Bird flye but there was an Auspex to watch it nor light but he was ready to
habit acquired not an innate faculty it must be the product of custome Besides whatever is natural is immoveable but manners are mutable as in the before recited example of Themistocles and how often have our eyes seen young men of very promising beginnings debauched by evil company to fall from that bright Orb of vertue in which had they been placed by nature they would have been fixed stars Thirdly Some there are that ascribe vertues original to education and breeding and indeed this is very much conducing to beget the first acts of vertue and to put youth in the right road to come to it but it is not of force to creat the habit for how many do we behold excellently initiated in this sacred mystery by a good Tutorage which when they come to have the reigns layd in their necks gallop down hill and break the neck of all those goodly expectations for the best instilled precepts though they may sometimes check yet are they not of force to stop the carreer of the headstrong affections and many are there who can give good counsel to others which they cannot or will not follow themselves But let me not be misunderstood for though we do not allow education to be the proximate and adaequate yet shall we not deny it to be a remote cause which by entering men in vertues path which gon on in will bring to the habit may be said to lay the foundation to this glorious Fabrick And thus though we cannot in justice conferre the Crown as to have reached the Goal yet let it carry the prize for the first start though we must deny it the tryumph due to an absolute victory yet shall we put the murall Crown on its head for having first mounted the Wall and first erected vertues Ensign upon the Battlements Let it then not be neglected but of all receive its due esteem as the most excellent Trayner up of youth the most noble File-leader who well followed conducts to victory that happy victory which will render us invincible place us above the reach of any enemy carry us out of Fortunes gun-shot Now the rest enjoying what is their own let us give Custom its due which is to be the efficient cause of vertue enabling men by an often repetition of such or such a vertuous action to a ready and unperturbed performing it upon occasion for to descend a little in a simile how come your Artificers to become excellent unless by often practice or your Souldier to be expert but by exercise and it is a maxim amongst military men that a man never so well versed in speculation who hath all the arts and stratagems of the most renowned Captains at his fingers ends yet at the first skirmish will be to seek and can we think the repugnancies within are less disturbing than enemies without and require not a mind as well experienced to resist and quell them To sum up all the Etymon of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Moral {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} derived from the word which signifieth custome may confirm us that it hath its original from the thing from whose name it derives its denomination For it would be no more a Soloecism in speech to call the Son of Van Trump an English man than that moral or customary vertue which is sprung from the loins of Temperament Nature or Education But now to prescribe a set number to tell how many acts go to the making up an habit is impossible for 1. fewer or more are requisite accordingly as the mind is less or more enclin'd to vertue 2. Some acts are more powerful others less valid 3. Attention makes large amends for number whose worth by way of exchange may viewith hundreds and when put in the scale far outweigh them Neither let any of us fear to overdo to act vertuously too often The external causes of vertue are the examples of others as in the before-named example of Miltiades and Themistocles and rewards and punishments as we shall shew more fully in their proper-place The end of vertue is bonum civile the common good the general interest of mankind and this must needs be lovely in all our eyes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Philosopher it is honourable to do good to one to a nation heroical it is neer of kin to divinity for a man to be able to contribute towards the welfare of his whole species and Magistrates men in publick place of whom it is spoken I have said ye are Gods are placed by God for the common good those that are set to rule like the Sun should be full of light and heat visible in example and powerful influence CHAP. XIX Of Probity and the practice of it among the Romans THe external object as it relates to the Persons towards whom vertue bends its eie delivers it Janus-like looking forward by Piety upon God backward by Probity upon man providing a well-being both for Soul and body and directing us for the benefit of our selves and others Of the first Piety we have aready spoken the other Probity is therefore that which remains for the subject of our persent discourse and this meets us well accompanyed noblie followed as having all those vertues in her train which are necessary to enable us in performing our duties as we stand in all relations For its denomination we find it termed by the Greeks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and by the Latines Honestas from honos honour so ingenuously provident were the Antients that it might not be so much as mentioned without its due honour And indeed it is the very abstract of the other vertues it is the ciâ—cle from whence those noble lines are drawn and the center in which they meet it is the salt that seasons them and the soul that informs them that bestowes their glorious being Without this Prudence would be but cunning Justice in execution but a more specious and reserved kind of revenge in distribution but a keeping of credit to maintain our trade in rewarding but a bribery to gain affection and encrease our dependancies Fortitude but a brutish audacity and daring rashness to render our selves terrible and gain Domination Temperance but a kind of senslesnes and stupidity a Stoical piece of tyranny over our bodies Hence grew its esteem among the Moralists which generally make the other vertues spring from the pregnant womb of Probitie and hence came it to be honored among the Romans which they beheld blessed with so glorious and numerous a progeny attended by so beautifull a company of Daughters This was it set Numa on the Throne and made them with one consent call him from a private Country life to govern Rome passing by the most noble among both Romans and Sabines It was this fetched Serranus from the Plough and adorned him with the absolute uncontrollable power of Dictator This encouraged them to elect Cato