them CHAP. XII Of the most ordinary defects which breed in young people HE will at first find work enough which nature hath prepared for him for a young soul how noble or high soe're it be is ever full of many defects which he must weed out carefully in the beginning before he cast the good seed in it They are so many dispositions contrary to vertue which must be rid thence before you can bring him to a right posture As before grace can be received we must be throughly purged from fin The most common are stubbornness sloath self-love credulity aversion from all labour levity immodesty depraved appetites and several others of which some are born with us others are communicated by contagion which often succeed one another and are ready to spring up afresh in the rooms of those we had newly rooted out thence He must be very wary and gentle in his proceedings having an eye to the causes qualities and circumstances of the defects If they be absolutely vicious as certain base and unworthy inclinations they must be opposed with more rigour then others need to be and be rendred as odious and hateful as 't is possible he must shew how ill-favoured they appear in others and strive to divert him from such thoughts by other imployments causing him to undergo some shame reproach or disdain if he fall foul on them again drawing him by degrees to actions that are quite contrary in which he may find both delight and honour And if they be of those little imperfections which are incident to that tender age and not to their nature they must be managed more delicately and sometimes even winked at as being the signs and tokens of spirit and wit which may be turned into vertues if they be judiciously wrought upon and directed to good ends CHAP. XIII Three meanes to correct our evil inclinations PHilosophers assign three means to correct our selves the one is to fly from those objects to which we are allured the second is to oppose and combat our passions one with another and the third is to assault them openly by meet strength of reason The first of these is neither generous nor alwayes effectual because we happen oft to meet that which we think to fly from nor is that the way to strike to the root of the evil Chi é ferito nel cuore in van si fugge The second is not vertuous though it be utile The third is more Heroick and noble but likewise 't is more difficult The best meanes is to blend and apply all these three together with discretion according as the exigency requires Sometimes they must be diverted and dispel'd by the lustre and clear light of truth by the charming beauty of vertue and the loathsome deformity of vice other times by shunning its sight and rencontre and now and then excluding them by entertaining some other honest pleasures which may thrust them quite out of doors When we would weaken an enemy we create divisions amongst them So must we likewise do by our passions cast in the apple of discord and let them be destroyed one by another The desires of Glory and Honour hath stifled the motions of sensuality in many breasts The love of Women has often made a narrow covetous heart to become liberal yea prodigal But he must have a mighty care to hinder that passion that is Victor from triumphing over the liberty of the soul lest it should erect an absolute tyranny there Nor must we utterly extinguish the passions but only tame and moderate their excess for they are vicious only in as much as they exceed and being brought to a just and even temper they become instruments of vertue and make the soul act with the more life and vigour The end of the first Part. The Second Part OF Heroicke Education HAving brought him to a temper fit to receive good impressions his care must tend towards two things which con-center in one again that is to make an honest well bred Man The first is touching the Body and the other the Soul for these two parts being reciprocally dependents and concurrents together in actions they have both need of culture If Polititians give Princes maximes wherby to command well they likewise prescribe Laws to Subjects to obey well 'T is vain to give the soul light and illumination whereby to reason unlesse we also dispose the body to follow its counsels Moreover although habits depend upon the soul as their original yet there are some which reside in the body as in their proper subject It is therefore needful that he have dispositions fitted to receive them as well as a soul to produce and bring them forth CHAP. I. Three sorts of corporal habitudes THe corporal habits are of three sorts some consist of interiour actions and the conformity of the body with the superior part by means of which it obeys and submits without repugnance to whatever reason prescribes even against or contrary to its own appetites These are not acquir'd but through long use and practice and are the perfection and consummation of mans wisedom The second have another object and look not so much to the soul as upon its union with the body both which naturally desire their own preservation By these a man uses to restrain and deprive himselfe of all those things that might hasten his end or discompose his health And because young people through want of knowledge of care and of power to govern and curb themselves do easily yield to such things as do them hurt and because the same nature which gives them the instinct to preserve their health does likewise give them an appetiâ—â— to follow that which does destroy it Therefore those that have them in their charge must wisely supply those little defects of their age charity managing so precious a jewel not that I would take away the use of all things that are pleasing or offend nature whilest I intend to protect it nor make that life unhappy which I would prolong no I would only pare away what is superfluous That which is necessary is never hurtful and what is excessive can never be necessary Nature sayes Seneca is content with a little one may easily satisfie it opinion hath never enough because it hath no bounds or limits but still leaps from one desire to another Let us therefore allow nature what she ought to have and take from opinion what we ought not to give it This is a vertue essential to an honest man which I place amongst those of the body not that it proceeds not from the empire of the soul But because it terminates primitively in the body and tends to take away the means of annoying the spirit life I place this not only in the moderation of eating drinking but universally in the abstinence from all excess and disorder which decayes the body over-clouds the spirit and mind enervates the strength and force invades the health shortens
also mixe and temper his labours with some delights and little complacencies thereby to make him taste and swallow the profitable and pleasant together As we use to gild over pils for sicke persons so he may easily passe his studies under his divertisements and make use of his owne pastimes to instruct him which will be farre more beneficiall to him and not so soon distast him as those grand contentions of mind which leave behind them nothing but lassitude and vexation Although the stomack be a part which works necessarily yet it cannot endure those viands which displease it much lesse the mind which hath the liberty and choice of all things In conversation one may even fill and furnish his soule with wholesome things and entertain him with solid discourse delicately seasoned which delighting shall yet soundly nourish him Amongst the exercises of youth one may entice him to such where the mind acts its part where it aiguises and sharpens and refines its selfe or to others which harden fortifie and strengthen the body making it become agile active and pliant to any usefull exercise And in so doing one must without discovery make him avoid those that are childish and superfluous When he is bent to any thing that is evill or uselesse one must cunningly and ingenuously change that appetite without directly forbidding or flatly refusing him by interposing some more pleasing and solid objects to divert his idea from that which is hurtfull to him under other pretences either by deferring or by feigning to consent to what he desires and contriving some obstacle under hand which may hinder him or permitting him sometimes to make triall of it but withall so disposing of things before hand that he may receive some little displeasure thereby that so the injoiment it self of that which he unhandsomely desired may serve for a pennance and mortification which causing a distaste will make him avoid the like another time but should one absolutely refute him and not practise these little contrivances it would but irritate and augment his desire 'T is the expeperience and observation of all wise men that the will and desire of man runs most greedily and impetuously after forbidden things CHAP. IV Wherefore we doe most ardently and violently desire forbidden things I Beleeve the truest reason of it is that the Will will not lose her right of liberty it being the richest present shee brought from heaven with her It may be likewise because wee fancy and imagine there is more beauty and secret perfection in the object that is kept at distance from us As Pictures shew handsomer afar off then neer at hand or else even as those things which we possess do not tempt us so those which we have not excite our desire A healthfull man little minds his health and learned men oft despise knowledge the full stomack loaths honie whereas sick or ignorant people would covet and envy so much happiness and this happens because the sentiments require a certaine convenient distance to act and that which is within us changes into our nature and can no longer be the object of our appetite but that which is at distance tempts us ever If it bee any thing easily attain'd and conquer'd it does not stir up any violent motion because we do not fancy it so precious and even esteem it as good as our own already being so facile to obtein But if it be difficult and thorny then it is that their irascible is moved stoutly resolves to pass through all obstacles If it be the nature of the thing that it be hard to be acquired hee only labours in the search and choice of means without other trouble But if those impediments be in himselfe and that one forbids him to seek after that which he might easilie obtaine then the conflict is greater because he has to deale with his own passions which comming to summon all his strength and forces as the natural heat against the outward cold contends against his reason and to oversway it represents the forbidden object with new and sweeter charmes then was before imagined Let him bee carefull therefore in such like occasions to temper his precepts judiciously that the execution of them may not become troublesome and withdraw him from those evils in such a manner that he do not perceive the profitable constraint which is put on him If the ends hee tendeth towards bee honest but the means he uses unhandsome one must trace him other paths out to obtein them and without either opposing or clashing against his desires find out some other discreet waies to stop or hinder his miscarriages If his aims be evill yet it is not the best way roughly to refuse it but rather reduce him to the necessity of not desiring it any more without suffering the losse of some more gratefull pleasure His passions must be set against his passiōs that so those monsters may destroy each other and by their mutual opposition make a perfect counterpoise which may restrain and tie them up in a just and equall temper As a knowing Pilot makes every wind to serve his need by turning his sailes So a skilfull man may apply al kinds of inclinations to some good If he be carried to prodigality one may moderate his too great profusion by the same principle shewing him that by wasting or bestowing too largely hee deprives himselfe of the meanes and pleasure of giving often and suffer him sometimes to reduce himselfe to the necessity of not having the meanes to do it and at the same time present some occasions thereof to him to tempt him to it which will shew him that the excess of his liberality makes him incapable to continue it so this inclination shall make him reform himself and this passion will destroy it selfe with its own weapons Aristotles counsell herein seems to me to be too violent and of too difficult performance The meanes saies he to correct any of their excess is to do actions that are contrary or tending to a direct extremity of opposition And thus saies he the soule will of it selfe return to that just proportion and mean where vertue is placed as a stick is made streight by bowing and bending it the contrary way But the use of this precept is dangerous and requires great wisdome an accomplish'd judgement and an undaunted courage Truly hee that should treat young people thus would expose them to strange conflicts and perhaps their senses thus ill used might revolt against such tyrannie It is good for such as can to practise it of themselves because the violence which any one does to himselfe is never so sensible as that which proceeds from another But to exercise it on those tender and delicate bodies would endanger breaking them by bowing them so much It is safer to prune and softly pare away the superfluities and lure the soule back by ingenuous diversions yea even by greater pleasures and delights then those we would deprive
the life and makes the soul to become a slave to its own lust and pleasures I am willing one should taste of innocent enjoyments but not that they should enjoy and enchain us We should make use of them as Princes do of their Buffoons whose counsel they never take nor ever call them into their presence but when they mean to lose an hour or two in pastime Of all kinds of excess that of the mouth is the most shameful and prejudicial for being gross and material it makes a man all flesh and blood and as all that is superfluous in us turns into such humors which are most predominant If we are melancholy it breeds and amasses black humors encreases choler and inflames the blood and so of others the like and therefore we thereby do but lend weapons to our passions to make a civil war in our own bosomes or heap up fewel on those flames that shall consume us From thence arise those gross vapours which climb into our brain making us dull and heavy unquiet testy and sometimes depriving us even of the liberty of its functions And this begets also another unhappiness which is that we accustome and subject our selves so much to superfluous things that being changed into habits they become at last altogether necessary to us Which is a reason why great persons who are wont to live more delicately then others are much more to be pitied when reduced to necessity standing in need of much more then nature of her self does want for her conversation Cato feared the sobriety of Caesar more then his courage 'T is that which made him indefatigable in his labours as fortune made him invincible to his enemies He eat little laboured much went on foot in the front of his Armies bare-headed in the most scorching heats of Summer and the most biting Winter frosts He used his body to all hardships and inconveniencies and gave it no more repose then what was needful to continue his labour But above all 't is noted that he drank very little wine Those who cannot imitate him I shal counsel them at least to follow him as neer as they can if they mean to succeed him in his glory This vertue must be acquired by degrees and steps using the body by little and little to be deprived of its ease or at least not to be subject to it This indeed cannot be practised without using a kind of violence to nature But being for its good there should be no complaint since the remedy though it be harsh is salutary The third sort are touching the body and exteriour actions consisting in exercises which are ordinarily taught the young Nobility for which having particular Masters the Governor need to have no other care but to make him be assiduous and diligent and to make him to love those exercises in such sort that he do not thereby draw off his affection from higher and more noble things but esteem of them as his divertisement not his imployment For those are no fundamental qualities nor do they make a man commendable of themselves but only in as much as they direct him towards vertue and are joined to the divine graces of his mind and spirit especially in men of great quality who will not take any profession and should only scorn to be altogether ignorant of them In this rank I place riding the great horse fencing musick both of voice and instruments dancing vaulting plausibility of speech a graceful garb and accort carriage a handsome mind and presence and all other such like qualities which only concern his behaviour and comeliness of action which indeed one should endeavour to have but never propound them as the highest aime or perfection but as ornaments and embellishments fitting for men of rank and quality For as great persons never put all their estates in Jewels and ornaments so neither must we make our capital and foundation of such vertues which may be common to vitious persons Neither must we despise them because they are handsome additions and little heightnings which sets off the lustre of the soule with greater advantage and admiration The best Maxime I can give to gain these and to do all things compleatly is to do them without constraint or affectation with a natural assurance and an ingenuous confidence imploying all onâ—s art to hide that art from open view But above all not to brag of any thing whatsoever advantage one may have above others For in that instant that we make a shew of knowing much and doing things well or having a good opinion of our selves we gain the disesteem of all others It is extream good likewise to frequent such persons very often whose manners and actions are pleasing which without labour will insensibly inspire the gesture and behaviour into our imaginations and that without either affection or studied poâ—… CHAP. II. The Governors second end and care touching the soul divided into two parts the Inferiour and Superiour THe Second and principal end and aim of the Governor is to dress and cultivate the soul which we consider two wayes according to the divers functions it does exercise First as it imagines receives retains and digests the species comming from the senses Secondly as it reasons and deliberates The first is compos'd of three powers which require an exact care for from those all the defects or perfections of man do ordinarily proceed viz. from the imagination common sense and the memory The first of these must be regulated in its designes disordered agitations its false apprehension of objects and above all vulgar opinions which consist in admiring too facilely acting by custome and by example embracing the judgement of others passionately siding with parties loving hating praising blaming without good grounds entertaining opinions becoming refractory and easily relishing and favouring the passions and interests of others judging and censuring all things and a thousand other such like weaknesses which arise from the imbecillity or laziness of the imagination which had rather rely and trust the reports of others then take the pains to present every thing to the judgment to examine them throughly He must be careful therefore to fit and fraight the imagination with good and choice things maintain it in a liberty of considering and weighing every thing applying it to solid things and shewing him the vanity of those objects it apprehends and falsely admires This power and faculty hath one great defect which is that it represents things greater then they are and often abuses the mind and will making them beleeve and desire that which is false and evil He must endeavour earnestly to enlighten this and restrain that impetuosity which does oversway and biass it and makes it rove and wander and this he must fix on what it does and mingle some pleasure with all its occupations that it may stil be present for having some pleasing end it will wholly apply it selfe thereto and not be scattered and parcel'd towards so
HEROICK EDVCATION OR Choice Maximes and Instructions for the most sure and facile training up of youth in the ways of eminent learning and vertues A Treatise very necessary for all men but most especially for such as undertake the charge to govern the young Nobility and Gentry IN Two Books together with a short Appendix By I. B. Gent. LONDON Printed for William Hope at the blew Anchor behind the Old Exchange and Henry Herringman at the blew Anchor in the lower Walk in the Now Exchange 1657. WILLIAM OF NASSAV etc BORNE PRINCE of ORANGE To the READER WHen this small treatise came first to my hands it was only a confus'd heap of several pieces without method or imbellishment I obtained it by communication of a Noble Lady Illustrious for her birth and very considerable in the esteem of the more polite World for her rare and excellent qualities She had kept it in her Closet as a concealed treasure to make use of in particular occasions which in time might offer themselves And doing me once the honor to demand my opinion of it I presently judged after the perusal of some few leaves that it was the product of some great and knowing Spirit which after a thorough and deliberate reading proved equally solid in all its parts and worthy to appear openly I presently took a resolution to reduce it to some order and cloath it in this form to publish it to the World I am not ignorant how infinitely rich this subject is for the matter how copious and fruitful a field and how often it hath been already manured and imbellished by many rare Pens with the greatest art and care which might be capable to intimidate a more then ordinary courage Nevertheless far from being startled at the grand numbers of Writers I thought I might go on without reproach intending with modesty to tread in the same paths which those eminent Wits had traced out before me But that which prompted me the more eagerly was the approbation of one of the most Heroick Cavaliers in the world who by his excellent Vertues his Noble Valour and great Prudence hath filled all vertuous mens hearts with his affection and admiration His name shall live eternally with veneration in the world norshal the sweet remembrance of his exquisite parts ever perish but with the last mortal man His judgment is equally balanced betwixt delicacy and solidity 't were a sign of temerity or imbecility to oppose his sentiments 'T is he in fine that inspired me with this ardour and who by a censure very much to my advantage hath dissipated those thick clouds which the fear of envy and medisance might raise in a soul not truely generous I am confident you will look on it favourably both in respect towards him and in consideration of the end I have proposed which is no other but the publick benefit and especially theirs who do actually or intend to exercise the like charges who if they ever take the pains to read it over to weigh it and maturely consider it Will I am confident if they have that experience which I suppose infallibly find somewhat that shall profit them in those precepts and that doctrine which it contains in a few sheets very necessary for the education and conduct of the young Noblesse and Gentry This is the top of my ambition and the whole bent of my desires to which there is nothing wanting but to learn the name of this famous unknown Author who first made the happy project Not to enrich my self with his spoils but to publish his praises as wel as his Writings and to protest I am his admirer and shall be his humble servant in particular as I am to all the judicious and courteous Readers in general Farewel I. B. A TABLE Of the Chapters Part. I. CHap. I. Of nature and our humane condition and how we must accommodate things in the education of a young man Chap. II. Maximes to make good use of the natural inclinations and turn them to good Chap. III. The second Maxime that the Governor must endeavour to win him to embrace vertue out of a principle of affection and not of fear together with the means to practice it Chap. IV. Wherefore we do most ardently and violently desire forbidden things Chap. V. The third Maxime that he must gain the love of him he governs and also love him tenderly again Chap. VI. How one must make use of this Maxime Chap. VII Three things which hinder the respect and amity of young men towards their Governors Chap. VIII Of Pedants and their several sorts Chap. IX Second kind of Pedants Chap. X. The third kind of Pedants Chap. XI Of the qualities of good Governors Chap. XII Of the most ordinary defects which breed in young people Chap. XIII Three means to correct our evil inclinations Part II. CHap. I. Three sorts of corporal habitudes Chap. II. The Governors second end and care touching the soul divided into two parts the Inferiour and the Superiour Chap. III. Of the common sense and memory Chap. IV. Of reading and other means to help the memory Chap. V. Of true Piety a solid discourse Chap. VI. Of Modesty Chap. VII Of Love of Truth and of Honor Chap. VIII Of Sciences Chap. IX Whether one ought to send him to the publick Schools Chap. X Of History Chap. XI Of Philosophy Chap. XII Of Morality Chap. XIII Of Policy and the means to train him up to it in his youth Chap. XIV The second step or degree to arrive to the knowledge of Politicks which is to travel and how Chap. XV. Third step or degree the Military Art Chap. XVI Fourth step or degree of Intrigues and Negotiations Chap. XVII Of those other Sciences he ought to learn Heroicke Education CHAP. I. Of Nature and our humane condition and how we must accommodate things in the education of a young man THose who beleeve that the Soul is endued with all Science and knowledge at the instant of its Creation which the presence of Objects does afterwards only awaken and stirre up in our memories doe very much derogate from the merits of vertue which acquires them through much labour As likewise those who are perswaded that it is a smooth Tablet where one may easily engrave all sorts of Images make no reflexion on the power of the temperature or constitution nor of the need it hath of a commerce with the Sences by which the species of all things are presented to it 'T is a naked Tenant which comes to inhabit a furnish'd Palace where it finds the dispositions and the seeds of habits which time and exercise does afterwards bring to maturity We carry the seeds of our good or evill qualities in our veines and the masse of our body of it selfe insensible does neverthelesse containe the originall of those Sentiments which the spirit vivifies The intimate union wherewith the soule is knit unto it and the need it hath of its Ministery ought to
their own nature and not to the capacity of him they govern Like a Taylor that should take measure of his own body for another mans cloaths or as a Physician who over loving Bacchus his sucking bottle himself should prescribe Wine to another man in the height of a burning Fever They will reform the subject they are working on in stead of conforming themselves to his ability It must be his care that instructs to prepare fit precepts for him that is to learn It is much easier to change the Lessons then to alter his understanding When a Glove is too strait we must not cut or pare away the hand but choose another Glove that better fits it These faults proceed from three different causes which makes three sorts of Pedants The first is want of judgment and that is essential and incorrigible and such kind of people should never undertake to govern others wanting indeed the skill to rule and govern themselves Those have this unhappinesse that they do every thing out of time and never keep a due regularity or equality in their actions if they reprove 't is not without excess and outrage if they Praise 't is without discretion they refuse what they should grant and permit what they should forbid sometimes they dilate the Spirit by too great a licence and otherwhile depress and restrain it by excess of rigour and wanting a foundation of firm and solid principles they do good or evil only by hap-hazzard CHAP. IX Second kind of Pedants THe second kind is of such who are truly full of knowledge and also have some colour and tincture of vertue but they want that experience which is the true and only guide for having never applyed themselves but only to the contemplation of high notions they find themselves but Novices when they come to action They have brave Idea's and speculations of many things which like Plato's Common-wealth can never be put in practise They speak only out of Books and reason altogether with others Arguments and though they are not ignorant of what they should do yet how to do any thing required they are to seek for They will produce myriads of examples and precepts but not one that is expedient If you ask them counsel they will give you Seneca's or Plutarchs they are more knowing in the intrigues of Caesar and Pompey then in those of England France or Spain They have studied replies for al sorts of complements which they use without choice or distinction and are forc'd to tye up their tongues in a more becoming silence when that borrowed store is exhausted These most ordinarily do every thing indiscreetly and unhandsomly when they think to stroke they scratch and spend themselves in useless labours for they being only Copies and not having any thing of their own stock are perpetually constrained to beg and borrow from the dead those same things which they distribute amongst the living and must still have a consultation with their Authors and Masters before they can instruct their disciples And therefore we must not wonder if their carriage be often as ridiculous as the change of times and customes is various through the world CHAP. X. The third kind of Pedants THe third sort or kind are the half learned to whom there cleaves much presumption and self conceit they are great talkers lovers of their own opinions enemies of whatever comes from others rude and violent in their conversations testy despisers and melancholy These kind of creatures should be excluded not only from the conversation of all young people but even from all humane society They will shew themselves to be of eminent parts wherever they appear alwayes striving to be above others by their extravagancies Of these three sorts the first is dangerous the second unprofitable the last troublesome and importunate The one guides not the judgement aright the other confounds and intangles it and the third displeases and distastes it It is almost the same with young and delicate imaginations and desires as with great bellied Women who mark the fruit of their Wombs with impressions of those objects that are most exposed to their sight according as they fancy or delight in them for which many douse to place the sweetest most pleasing objects they can before them that so beholding and considering nothing but what is lovely they may conceive handsome and rare Ideas A mind that is not beforehand accustomed to any habits does easily take the print and form of those actions which it sees much practised by those he does frequent and whom he much affects That which most ordinarily makes children resemble their fathers is not so much the blood and grosser substance which is of it self indifferently apt for any figure but the mothers lively apprehension in whom the image of her husband is commonly more strongly imprinted then any other The Governour is Father of the young mans mind and spirit the imagination which receives all the species and images of objects is the mother who propounds nothing to the understanding but what she sees most frequently acted and which most pleases her CHAP. XI Of the qualities of good Governours IT is necessary therefore to have a man who besides his sweetness of nature and vertuous habits which are essentially requisite in such a charge must have also a good garb and accort carriage in his actions A mildnesse and facility of speech ingenious mind and visage modesty pleasingness complaisance civility discretion a manly yet humble and discreet confidence and above all perfect intelligence of the things of the world which concern the active life which consists in knowing or finding out the nature and propensions of every one and framing or accommodating himself to them without baseness or flattery in being vers'd in the Modes and Manners of the times present and the customes of the places he resides in in behaving himselfe discreetly amongst either great persons or his own equalls or his inferiours in speaking and being silent in season in being prudent and foresighted in judging and comming off fairly in company without any affectation of vain parado's or applause in finding quick and subtile expedients to disengage himself from a bad business and having a Magazin or store of prudence and courage to make use of in time of particular intrigues and rencontres which fall out too often in this unhappy age As for those other qualities which concern the soul piety probity erudition wisedom and goodness I do not bring these into the list because they are to be supposed in him as foundations absolutely necessary without which all the rest would fall to ruine and if it seem difficult to meet a man compleated with all these parts and gifts at least one must chuse a person as neer this model as 't is possible and though he have not all these perfections yet at least let him be free from the defects that are opposite to them and so be in some capacity to attain
those nor vainly fit that place with them which is ordained for more noble treasures There should be nothing hoarded up which may not be beneficial in its time and therefore there must be a great regard to the quality and condition of him that is to be taught and to the profession he intends to follow afterwards thereby to teach and instruct him in such principles as are fit and laying them up in his memory even before he throughly comprehends them by reason of his youth These are such provisions and preparations as are requisite to be made ready for the judgment against it begins to act that so it may find all the materials rightly disposed according to the design before resolved on But above all things he must be furnished amply with wholesome and sage documents both for his society manners and the actions of his life And when these three powers shall be thus brought and ranked in their just posture it will not be difficult to raise the soul to a high pitch of knowledge and understanding and to enflame the will with an ardent love of true honour There is no more to do but only to elect amongst the great number of things which may be known those which are most proper and suitable to his birth and and condition and life being very short and sciences infinitely many he must take measure of the necessity which nature hath imposed on us and not being able to attain to the knowledge of all chuse those which are most utile and most excellent CHAP. V. Of true Piety and solid discourse THe first peece wherewith he must be armed and furnished is that true and essential Piety which is the foundation of all other vertues and the path to our maine and last end without which all other perfections are but vain appearances and false Diamonds which have indeed a little glistering likeness but want the true lustre worth and value of the true beauteous Jewel 'T is that which will conduct us to soveraign perfection which renders us pleasing to God and to men which makes our lawful designs prosper and shields us or rather takes away the jurisdiction of fortune Let him therefore be assiduously careful above all things to plant and water the seeds of Religion as he made promise at his Baptism and let him endeavour to discover in all the things he beholds the grandeur and wonders of his God let him accustome and use himself betimes in the days of his youth to invoke and adore him on all occasions and knit himselfe so closely to him that no power in this world may be able to divide and separate him There are some who fancy an incompatibility betwixt God and the Court and beleeving the soul is indivisible think it impossible to be shared betwixt those two Masters But this is easie to be reconciled if we consider God as the chief and highest end towards whom and in whom all our actions must tend and center and look on the Court as the circle wherein we must run and the Theater on which we must act our parts Though all the sphears follow and obey the primum mobile that hinders not but they at the same time do move in their own sphears we may submit to this first cause and yet act in the world Those abuses and bad examples which are in Courts are not in the nature of them nor by institution they crowd in there by force and remain there without establishment and if a soul be guided aright it still find more cause to admire the providence and goodnesse of God then occasions to offend him The ancient Fathers found the Divel in the deserts He ranges about Cloisters Cells and secret meeting places and as vertue hath no confined abode but presents it selfe to any invitation So neither is vice limited nor hath any setled dwelling but nestles into every corner where 't is entertained or softly cherished How brave a thing it is to see a young man of great quality make an open profession of Piety and be studious and careful to keep his soul pure and untainted from the soyl and leprous spots of sin What man can refuse his respect and affection to him that pleases his God And what is he not able to perform when he that can do all things is his friend and counsellor I speak not of that morose and servile devotion which apprehends God more then it loves him and never considers him but as a Judge Such a vertue if it deserve that noble name proceeds only from a base timorous soul and lasts no longer then the dread and fear possesses them I have known many that have been very precise and retired in their greener years having the image of hell ever before their eyes and being in their thoughts surrounded with a legion of divels still ready to torment them as soon as they should have committed but the least peccadillio and yet lusts and sensual pleasures did delight and tickle their hearts and thoughts but they durst not adventure to taste them because they feared the punishments By little and little they began to fortifie and encourage themselves against these apprehensions and seeing others sin without death or visible danger they adventured at last to imitate them and in a short space left most others behind them in their unhappy progresse to damnation So that this vertue which arises only from a servile fear may be fitly compared to those golden Apples guarded by Dragons which were soon lost when the ugly Dragons were defeated I mean therefore a true solid Piety whereby a man loves God out of a pure principle of esteem because he is absolutely good and perfect and continues thus till he by his especial grace vouchsafes to turn that esteem into tendernesse and higher flames of heavenly love and zeal and fear to offend him as we fear to displease those whom we entirely love and not onely as we apprehend to oppose that power which we dread To bring him to this he must be led and guided with sweetnesse by facile and honest means which may neither breed repugnance or wearinesse in him and not impose devotion as a yoak but invite him to it as a means to set his soul at rest and calm his passions with tranquillity arming him against all accidents and alluring all hearts and affections to him By discoursing frequently of the immense goodnesse and mercy of God making him delight in the sweet musick of a quiet and pure conscience shewing him good examples entertaining him with little but often repeated acts of Piety furnishing him incessantly with high and sacred thoughts of this real good handsomely preventing any thing that might divert him and reaping some profit and advantage of every little accident that intervenes by making him admire Gods providence in them all and all this with a certain method which neither is Bigot nor scrupulous CHAP. VI. Of Modesty FRom this root of Piety Modesty will spring
and be a great ease and help to his memory He may also entertain him often of these matters in his familiar converse and make him exercise himself in relating what he hath learn'd thereby to make the deeper impression especially of Modern Histories which concern us more neerly and will be of greater benefit As the reign of Charles the fith and his Successors the Original of the Wars in the Low-Countries the troubles and revolts in Germany the Wars with France and England their beginnings treaties leagues and other circumstances necessary for such as do intend ever to undertake any great exploits Upon which he may raise handsome discourses and therby reap some profits even from others failings in rich himself by others industry This will make him fruitful in expedients foreseeing against the future time resolute in all accidents and intelligent in the interest of all the Potentates in the world Which will be one degree and step towards the knowledge of Policy a thing that he ought to possesse most eminently above all things else and which will render him most considerable and usefull in the world as we shall shew hereafter CHAP. XI Of Philosophy THat is the first thing with which his mind must be prepared which being fortified by that knowledge in History shal be afterwards quite perfected and brought to maturity by discovering the Principles of Philosophy to him which teaches our reason how it must make use of its self Many have judged it uselesse and pernicious to the active life because that by raising the soul up to contemplation it as 't were unties it from the body which should act And indeed I would have him possesse it as his Wife and not as a Mistresse I mean that he should have an inseparable love for her and that she might be subject to him but not a passion which would make him become a slave I would have him be served by her instead of serving her and not do anything without her counsel I would have him know that Philosophy which discourses which enlightens which rules our manners which loves society and not that which raves which contends which creates Chimera's and loves naught but solitude This last is vain ridiculous importunate and idle The first is solid pleasing tranquil and salutary And I esteem it no less needful for a man that is exposed to the storms and agitations of Courts then the Rudder and Compasse is to a Ship But not to lose time one must leave out all that is superfluous and take only that which is substantial nourishment teaching him to reason and argue handsomely to draw one thing skilfully from another to maintain a good position firmly to divide and distinguish aright and discover and untie all sophisticate and specious arguments This art serves for all things and may be applyed on any occasion In counsels they do nothing but reason and argue In Courts all their art consists in drawing consequences and penetrating into things unknown by the appearance War is a continual reasoning And in fine man cannot shew he is such but by that only The world attributes all to experience alone But art teaches the rules which are truely drawn from thence but purified and set on work by those whom she had most illuminated which makes us enjoy without labour the fruit of those labours wherein they have wasted their lives CHAP. XII Of Monality FRom thence one may proceed to discover superficially unto him the secrets of nature the order the productions the causes the ends and the connexion of all things the springs of the senses the powers and faculties of the soul and the manner how they act without neverthelesse engaging him too far in this knowledge which serves more for his divertisements then his profit But as to that part which concerns his manners and which teaches one to seek for tranquillity and to set the soul at repose to restrain vice practise vertues suffer the blows of fortune constantly and nobly to be undaunted and resolved amidst dangers to despise death and not to be inveigled with the love of false honours of this he must make his principal and stock from whence he may all his life time supply himselfe with those treasures which will be necessary for him in the voyage he is to make thorow the world and particularly in knowing and often reflecting seriously upon himselfe Without this support we are apt to fall at every little opposition Therefore on all occasions and rencontres he should be exercised and instructed in this knowledge It consists altogether in operation and does not teach the mind but only that it should master and over rule the body and to this end there must be a continual care to make him practice every day vertuous actions according as the occasions are presented teaching him to purifie them and to perform them gracefully without ostentation vain glory or interest being only affected with that which is really just and good To love honest people treating every one according to his merits and not abusing his own power but preferring that which is right before any other interest as for the choice of friends 't is a thing that I would leave to his own disposition only advertising him of the good or bad qualities of those whom he would honour with his confidence drawing him however handsomely away from such as would prove pernicious to him and teaching him not to be too prodigal and bestow that favour too lightly That so he may not be often obliged to resume it again and disavow his election by a change CHAP. XIII Of Policy and the means to instruct him therein in his youth AS for Policy if he will attain to high things he must be instructed therein by a continual exercise Not in that Policy which subjects all Law Honour and Conscience it selfe to private interest But in that enlightned prudence which foresees the future without consulting the Stars which establishes States by a solid and durable government which understands and observes the Laws under the care whereof the people may peaceably repose and which does furnish fit remedies to every grievance and distemper by prescribing wholesome physick and not daubing things over with emperical essences To lead him to this without trouble one must begin betimes to dispose and bend his mind to it by accustoming him not to doe any thing without some designe to make choice of the subtilest and surest means to obtain it to know the nature and the interests of each one to find out the most hidden and dissembled slights and deceits which are used in every profession to make him both detest and know how to shun them at the same time One must make him give reasons for all his actions create or raise little intrigues and troubles and leave his mind entangled in some necessity and then see how he can disengage himselfe make him observe every ones discourse and then discover the secret intentions they had therein
up which is one of the most desirable and amiable things and yet one of the rarest that is amongst men especially such as are of high births It consists in words and in actions and I esteem it altogether necessary for any man that will perform great actions It wins mens hearts which are the springs and engins whereby difficult things must be executed it begets a familiar confidence immediately in those that treat with us when they behold a friendly and ingenuous countenance which neither stoops to soft affected caresses nor wanders after apish ridiculous fanfaronneries but carries an even temper For men use to give little credit to those that overflow in the mouth above all one should never speak of ones selfe neither good nor ill for fear of being disproved or avowed the vertue of that man will be thought very little that 's forc'd to trumpet forth his own praises He should proclaim and make himselfe known by his brave actions and not feign it by specious words It hath its defect and its excesse The proud have changed it into gravity and the effeminate into softnesse The one is full of vanity as much as the other and they differ onely in that they take divers ways to seek the same false glory the one exacting it as a tribute the other begging it as an almes To find a mean and keep the right path we need but to observe this we must render our selves worthy of all honor and not trouble our selves with others if they do not pay that honour to us which we justly deserve for this being above our reach and disposing and depending on the fancies of others we must be content that we at least deserve it though we do not receive it He that wou'd never come to be despised let him do nothing that is unhandsome and let him neither become dependent on another through vain hope nor tyranny over any because of higher abilities There are other particular means which must be taught young men as to know perfectly all the civilities ceremonies modes and customes which men have invented and do practise according to the places birth and dignities of every one teach the youth also to receive every one courteously and to send them away well satisfied to know the difference of every one their interests and passions thereby to behave himselfe with judgment accordingly and to acquire a free and universal spirit which may put it selfe into any form and shape comply with any humour without constraint or affectation Which he may easily do if he first free himselfe from the vanity and love of his own opinions Let him fit his discourse to his own or the companies capacity and conform it to the time present using no studied complements but speaking modestly and indifferently There are some who embrace the first commer use the same caresses to all the world and through a facility of promising reduce themselves to the necessity of deceiving He should be reformed betimes of all bash-full shame and train'd up to a generous confidence so that he be not subject to a timorous complaisance but either grant or refuse with a courteous boldnesse and make a handsome retreat in any dangerous occasion to which many hazzard themselves for want of a resolution to deny Let him set one hour apart every day to consider and make reflexions on his past actions and mildly point out to him his sailings and how he might have done better and have pleased some whom he sent away discontented without any prejudice to himself how he might have disengaged himselfe from company that was not fitting for him shewing him that he did not answer so generously as he might to what was spoken that he contested too long for his own opinion that he had not testified so much gratitude as was requisite for some service which was done him that he neglected to gain a good friend and oblige an honourable person and especially in the close of the day make him relish the sweetness there is in imploying his time nobly and profitably and the bitterness in losing or mispending it Sometimes lauding or blaming him even shewing more love and respect as he encreases in vertue and noblenesse and testifying an indifferency and froideur when he declines procuring all his friends in whom he trusts and confides to do the same by seeming to withdraw their affection from him when he falls into any miscarriage And in fine losing no occasion to make use of for his advantage CHAP. VII Of the love of Truth and of Honor. IF one will have him become a man of honour one must make him be enamor'd betimes with true honour and breed an aversion in him to all that might stain or soil him This quality consists in many things and particularly in being true sincere and cordial especially keeping ones faith and promise religiously and inviolable which gains a marvellous esteem and credit in the world deceits and artifices are nets which are easily discovered if they be too grosse and are quickly broken if they be more finely woven Let the Governor not suffer him by any means whatever to lye or to deceive even in things indifferent In this case only I wish him to use severity For 't is so insinuating and subtile that at the least connivence it takes footing and if it get the smallest root it multiplies abundantly and can never be exterminated It makes every one keep at a distance from us blurs the reputation corrupts the manners and discredits all we say That 't is the wisdom of Kings to dissemble had need to be interpreted and well explicated That may be true of their passions their designes and their resentments for injuries they have received when the good of their affairs does in this manner oblige them to play Desoubs le masque under a vizzard for they ought not to consider of their particular persons or affairs but in reference to the good of the State for whose safety they ought to sacrifice all their private passions But to feign and promise that which they wil never perform to make snares of their words instead of security and an asyle to write and treat captiously and prostrate their honour and conscience to their interest This is the vertue of Tyrants which helps sometimes to aggrandize them but can never make them renowned True policy does not consist in this as we shall shew hereafter So that above all things we must imprint these in a young spirit which by how much it is the more lively So much the more will it have need of a restraint and curb in this regard CHAP. VIII Of Sciences IT is very difficult to bring him to such a perfect rule unlesse one call in the Sciences for their assistance which fortifie the mind against vices divertise him from bad imployments animates him to the love of vertue enlarges the understanding either for discourse or action on all occasions Not that I would have him possesse them
as a Master nor that he should spend so much time in meditation which he ows to a more active life But as he wears a sword to defend himselfe from his enemies so his soul may be furnished with weapons to war against vices and that grand Monster Ignorance which many great ones would have to be esteemed a vertue One must give him a good tincture of literature to make use of and to discourse with solidity and knowledge and not be obliged as many are to a forc'd silence as often as the discourse falls upon any other subject besides Hawks and Hounds But amongst that infinite number of Sciences which one single humane wit cannot fathom or comprehend he must chuse such as are most useful for his life and conduct leading him to the knowledge of them by facile wayes and not as many use to teach them They make them become so unsociable that no body dares approach them But he should strip off the prickles and present him only the roses It will be therefore very necessary that he that shall instruct him do possesse them purely himselfe and know how to mannage and accommodate them to the affairs of the world that so he may draw out such sap as may afterwards turn into substance for this he will not so much need those profound Sciences which serve for ostentation as those that are profitable and a judicious skill to fit and prepare his lessons to the young Gentlemans capacity and need It is almost the same with Sciences as with the slights of juggling to see them only one would beleeve there were some magick in it but when we know the secrets it appears very facile and easie The chiefest thing consists in the manner of teaching well and purifying them from the School and for this reason many persons of good understanding would not permit though with little wisedome in this particular that their children should be taught in the publick Schools or Accademies beleeving that the time they spent there was not recompensed by the fruit they reaped there CHAP. IX Whether one ought to send him to the publick School THis is a question which I wil not here decide I will content my self in relating what I have observed on this subject leaving the judgement of it to better understandings There are some maintain that in the Colledges and publick Schooles bad examples are more frequent and more taking then good ones That there one becomes acquainted with all sorts of people and of all conditions who not being trained up in any manners do easily imprint their defects in a young spirit That one wallows eight or ten years in that dust only to learn the Latine Tongue and a few shreds of History worth nothing because they are but pieces disjointed which have no dependence that they often change their Masters and by consequence alter the Method and rules of learning That the Masters are ordinarily young and serve their Apprentiseships at their Scholars cost as new Physitians do in Hospitals Besides having the charge of so many they cannot take such particular care of every one But now turn the other reverse of the medal and we shall find that young men in the Colledges are instructed by such as are learned pious and faithful that they animate one another by examples and emulation they exercise by speaking in publick they note the defects or perfections of each other they are ambitious to appear more eminently then their fellows The punishments and recompenses do move them to desire and fear They apprehend their failings more because their faults are publick they do communicate what they know to one another they have set times and rules prescribed which serve very much to their advancement and the Sciences are taught them by certain degrees and steps which easily lead the judgement from one thing to another Here we must consider touching our young Cavalier that one must as much as is possible make him frequent such persons whose judgements are well setled and framed and who neverthelesse have the industry and ingenuity to accommodate themselves to his tender age And that one must regard the Sciences in this young man but only as an instrument which is necessary to help and further his other exercises to which he is allotted and that he ought to seek them but only in as much as they open the understanding fortifie the mind sweeten his behaviour and embellish his soul not that he should become a Professor a Preacher a Judge or a Philosopher But a Souldier a Polititian a Courtier and man of action and affairs and therefore it will suffice him to know as much as he ought not to be ignorant of and not so much as 't is possible to know but what is fit and sufficient to attain his ends that they may serve him as a wheel to facilitate his motions and turnings and not prove a weight to toyle and overburden his mind They must therefore be prepared for him accordingly that he may use them in his life and actions and he that hath this great charge of him must take special care to direct all his lessons and instructions to that mark and end For this purpose it will be needful to teach him the Latine tongue as succinctly and purely as 't is possible and not trouble him with all those affected words and phrases which many look after and make use of that they may not be understood CHAP. X. Of History AT the same time whilest the memory is yet fresh and easie to take impressions he must be instructed in History as distinctly and methodically as may be This consists in searching out things from their original and following them according to the order of time exactly from their source pointing out the progresse the declinings and the various mutations and changes of all the Governments in the world from the Creation without entangling him with a confusion of Authors Chusing for every age such as have written with most faith and purity causing him to take notice of the graces the defects the documents the intrigues and politick reasons that are inserted as also the original of those corruptions which have ruined States the foundations upon which others have been raised and the Maximes wherewith they have maintained themselves opening his understanding to reason and discourse upon all events not only simply reading them over like Romances and feeding his imagination with the prodigies he meets withal without exercising his common sense in observing the causes and reasons of things or to lead him more readily at first to the more perfect knowledge of History it would be necessary that hee that teaches him should draw out the most material passages in those Historians and so make a pithy Epitome or Body of History very succint but it must be very exact for matter of time and this will much abbreviate and facilitate his studies opening the way to an universal knowledge and intelligence in all History